Extrinsic Religious Orientation Research Articles

La Confesión rimada de Pero López de Ayala

El proceso de creación de la obra Rimado de palacio está fechado desde 1379 hasta 1403, año en que López de Ayala decide recopilar su obra en un único libro. Rimado de palacio es una extensa exposición didáctico-moral-religiosa organizada sobre dos grandes exempla, su propia experiencia espiritual y secular, y la experiencia de Job como espejo de paciencia. El texto posee una estructura heterogénea, que incorpora un manual de confesión, una reflexión sobre la condición del rey y de diversos estamentos, un cancionero y una glosa al Libro de Job. La obra se inicia con la Confesión rimada que el autor subdivide en diferentes apartados. Tras encomendarse su alma a Dios, se confiesa de todas sus culpas repasando los mandamientos, los pecados capitales, las obras corporales de misericordia, los cinco sentidos y las obras espirituales de misericordia. El carácter honesto de esta Confesión rimada refleja la lucha interior entre su experiencia espiritual frente a su experiencia secular, entre la religiosidad intrínseca vivida por algunos creyentes y la religiosidad extrínseca promulgada, mayoritariamente, por la jerarquía de la Iglesia.

Divine Emotions: On the Link Between Emotional Intelligence and Religious Belief

There have been only few attempts to explore the relationship between emotional intelligence (EI) and religiosity. However, none of them included measures of ability EI. In two studies, we investigated the potential associations between various aspects of religious belief and ability and trait EI. In Study 1 (N = 240), we found that ability EI was positively associated with general level of religious belief. Study 2, conducted among Polish Christians (N = 159), replicated the previous result on the connection between ability EI and religion. Moreover, both trait and ability EI were negatively correlated with extrinsic religious orientation and negative religious coping. Additional analysis showed that extrinsic orientation mediated the relationship between ability EI and religiosity.

Intrinsic and extrinsic religious orientation in Portuguese Catholics

ABSTRACTThe opposition between intrinsic (I) and extrinsic (E) religious motivation was operationalised by Allport and Ross through a Religious Orientation Scale (ROS). However, empirical studies using the ROS or other derived instruments have not always been able to confirm this clear opposition. This study presents the results of the Portuguese version of the Age-Universal I/E Scale and of a Current Religious Practice Scale in four convenience community samples of the Portuguese population (global N = 932). Exploratory factor analysis enables the definition of three factors. Factor 1 groups I and Extrinsic Personal (Ep) items and is similar to the first factor obtained in studies on European non-Protestant populations. However, confirmatory analysis suggests that the I and Ep dimensions can be distinguished from each other, although they are very closely related. The difference between these two dimensions was clearer in the subgroup of practising Catholics.

Racial Discrimination and Alcohol Use: The Moderating Role of Religious Orientation

ABSTRACTBackground: An outgrowth of research has established a relationship between racial discrimination and alcohol use, as well as factors that moderate this association. Objectives: The main objective of this study was to determine if religious orientation moderates the relationship between perceived racial discrimination and alcohol use. Methods: This study utilized a cross-sectional data collection strategy to examine the relationship among discrimination, religious orientation, and alcohol use among undergraduate students (N = 349) at a midsize southeastern university. Data was collected in 2014. Participants completed a demographic questionnaire, the General Ethnic Discrimination Scale, the Extrinsic/Intrinsic Religious Orientation Scale-Revised and the Drinking and Drug Habits Questionnaire. Results: Analyses using hierarchical linear regression indicate a significant interaction effect (lifetime discrimination × extrinsic religious orientation) on problem drinking. Additional moderation analyses reveal a significant interaction effect between lifetime discrimination and the extrinsic-personal religious orientation on problem drinking. Conclusions: Results suggest that an extrinsic religious orientation, and particularly, an extrinsic-personal religious orientation, moderates the relationship between lifetime discrimination and problem drinking, suggesting that turning to religion for comfort and protection, rather than for the superficial purpose of seeing/making friends at church, may buffer against the deleterious effects of discrimination—specifically, engaging in problem drinking to cope with the stress of discrimination. Limitations, directions for future research, and clinical implications are discussed.

The Correlation of Religious Orientation with Depression Among Critical Care and Emergency Room Nurses

Background: Nurses who work in special care units are at great risk of developing mental health problems. The present study was performed to examine the correlation of religious orientation with depression among critical care and emergency room nurses. Methods: This descriptive, analytical study was performed in 2015 on 109 nurses working in critical care units and emergency rooms of Valiasr and Imam Reza hospitals, Birjand, Iran. The nurses were recruited through census sampling. Data were collected using Beck Depression Inventory and Allport’s Religious Orientation Scale. For statistical analysis, independent sample t test, one-way analysis of variance, Tukey’s post hoc test, and Pearson’s correlation coefficient test were performed, using SPSS v. 16 at a significance level of less than 0.05. Results: The nurses’ mean scores of extrinsic and intrinsic religious orientations were 31.56 ± 7.39 and 29.73 ± 4.26, respectively. There was no significant correlation between the general religious orientation and depression (r, 0.02; P = 0.83). However, depression was correlated negatively with intrinsic religious orientation (r, -0.37; P = 0.001) and positively with extrinsic religious orientation (r, 0.24; P = 0.01). Overall, 27.5% and 0.9% of nurses had mild and moderate depression, respectively. Depression was significantly correlated with the nurses’ gender and income (P = 0.01). Conclusions: Given the significant correlation of depression with intrinsic and extrinsic religious orientations, it seems that health authorities need to develop plans for purifying and strengthening nurses’ religious beliefs.

Muslim Distress Mobilization Hypothesis: complex roles of Islamic Positive Religious Coping and Punishing Allah Reappraisal in Iranian students

ABSTRACTMuslim religious coping may include distress mobilisation effects that explain why adaptive and maladaptive forms of religious coping correlate positively rather than nonsignificantly, as they usually do in the West. In this study, 147 Iranian university students responded to Islamic Positive Religious Coping (IPRC) and Punishing Allah Reappraisal (PAR) Scales along with Religious Orientation, Perceived Stress, and mental health measures. IPRC and PAR correlated positively, and procedures accounting for their covariance were essential in disambiguating their implications. IPRC predicted stronger Intrinsic and Extrinsic Personal Religious Orientations, but PAR displayed no relationship with religious motivations. PAR pointed toward broadly negative mental health influences with IPRC displaying limited ties with adjustment. PAR partially mediated some Perceived Stress relationships with poorer mental health. These data offered some support for a Muslim Distress Mobilization Hypothesis, but also uncovered issues that require further clarification.

The New Indices of Religious Orientation Revised (NIROR): A Study among Canadian Adolescents Attending a Baptist Youth Mission and Service Event

This study explores the properties of the New Indices of Religious Orientation Revised (NIROR) among a sample of 521 Canadian adolescents attending a Baptist youth mission and service event, ranging in age from 12 to 19 years. This revision simplified the language of the original instrument to increase its accessibility among young people. The data support the internal consistency reliability and construct validity of the three revised nine-item scales designed to operationalise extrinsic religious orientation, intrinsic religious orientation, and quest religious orientation.

Muslim Experiential Religiousness: Spirituality Relationships With Psychological and Religious Adjustment in Iran

ABSTRACTIranian university (N = 153) and Islamic seminary (N = 143) students responded to a Muslim Experiential Religiousness measure of spirituality. This instrument correlated positively with Integrative Self-Knowledge, Self-Control, Mindfulness, and Satisfaction With Life. Muslim Experiential Religiousness also displayed direct associations with Muslim Attitudes Toward Religion and with Intrinsic and Extrinsic Personal Religious Orientations. At higher levels of Muslim Experiential Religiousness, Muslim Attitudes Toward Religion displayed stronger connections with psychological and religious adjustment. Islamic seminarians self-reported higher Islamic spirituality than university students. Overall, Muslim Experiential Religiousness appeared to assess a Muslim form of spiritual self-regulation.

No empathy for people nor for God: The relationship between the Dark Triad, religiosity and empathy

Religiosity has been linked to low levels of antisocial personality traits. In the present study (N=661), we examined the relationship between various aspects of religious beliefs (general religiosity, intrinsic and extrinsic religious orientation), empathy, and the Dark Triad. We found that both empathy and general religiosity were negatively associated with psychopathy and Machiavellianism, and that religious beliefs were positively associated with empathy. Further analyses revealed that empathy partially mediated the inverse relation between dark traits and religious beliefs. These results were discussed in the context of recently emerging concepts suggesting that empathic skills and mentalization are crucial factors for religion. The capability to attribute mind to another being (human or supernatural) is argued to be an essential condition for developing religious beliefs as people usually think of deities as intentional agents with their own mental states. Additionally, the results indicated that psychopathy and Machiavellianism were negatively associated with intrinsic orientation, whereas grandiose and vulnerable narcissism were positively associated with extrinsic orientation.

Exploring patterns of explicit and implicit anti‐gay attitudes in Muslims and Atheists

AbstractResearch into the relationship between religion and anti‐gay attitudes frequently focuses on Christianity. We explored the role of religiosity dimensions, previous contact, and factors in the dual‐process motivation model as predictors of explicit and implicit anti‐gay attitudes in samples of Muslims and Atheists. The explicit and implicit attitudes of Muslims were more negative than the attitudes of Atheists. Explicit attitudes were more negative towards gay men than lesbians; implicit attitudes were negative towards gay men but were unexpectedly positive towards lesbians. In regression analyses, religious fundamentalism and extrinsic religious orientations (Study 1), and contact and right‐wing authoritarianism (Study 2) were strong significant predictors of explicit anti‐gay attitudes. Interestingly, none of the factors of interest predicted implicit anti‐gay attitudes. These findings reveal a strong link between Islam and explicit anti‐gay attitudes, but suggest that the relationship between religion and implicit anti‐gay attitudes may be more complex than previously thought.

Muslim Experiential Religiousness in Pakistan: Meaning in Life, General Well-Being and gender differences

This study examined relationships of Muslim spirituality with positive psychology in Pakistan. In a sample of 200 university students and community members, the spirituality of Muslim Experiential Religiousness displayed direct linkages with Meaning in Life and General Well-Being subscales. Muslim Experiential Religiousness also correlated positively with single-item assessments of the Intrinsic, Extrinsic Personal, and Extrinsic Social Religious Orientations and explained the relationships of these religious motivations with General Life Satisfaction. Women scored higher than men on Muslim Experiential Religiousness, but at least some linkages of Muslim spirituality with positive psychology were more robust in men. As in other recent investigations, these data confirmed Muslim Experiential Religiousness as a valid index of Muslim spirituality beyond the Iranian cultural context in which it was developed.

Análisis de las relaciones entre las dimensiones del autoritarismo, la centralidad de la religión y las orientaciones religiosas: diferencias en el análisis lineal y no lineal de sus relaciones

La centralidad de la religión y las orientaciones religiosas han sido estudiadas en sus relaciones con el autoritarismo debido a que dichas expresiones de la religiosidad ofrecen un marco social convencional estable, el cual incluye una serie de pautas que rigen el comportamiento del sujeto autoritario. Sin embargo, estudios previos que analizaron estas relaciones no tuvieron en cuenta el aporte específico de cada una de las dimensiones del autoritarismo. El objetivo principal del estudio fue analizar las relaciones entre las dimensiones del autoritarismo, la centralidad de la religión y las orientaciones religiosas. Participaron 431 estudiantes universitarios, con edades comprendidas entre los 20 y 35 años, de los cuales el 72,38% eran mujeres. Se observó que las dos dimensiones del autoritarismo se relacionan con la centralidad de la religión, la orientación religiosa intrínseca y extrínseca personal. Se discuten las relaciones entre las dimensiones, así como su análisis lineal y no lineal.

Religious Orientation and Psychological Distress among Parents of Mentally Retarded Children

The present study was an attempt to assess religious orientation and psychological distress as well as to find out relationship of religious orientation with psychological distress among parents of mentally retarded children. Parents of mentally retarded children were also compared on religious orientation and psychological distress with respect to their gender. The data for the present study was obtained from parents of mentally retarded children [N=200 (Fathers 90 & Mothers 110)] belonging to various districts of Kashmir valley. The data collected was analyzed by using appropriate statistical techniques like Pearson’s product moment correlation and t-test. The results showed significant negative correlation between intrinsic religious orientation and psychological distress. Moreover, a significant positive correlation was found between extrinsic religious orientation and psychological distress. Significant difference was also found among parents of mentally retarded children on intrinsic religious orientation and psychological distress with respect to their gender. However, no significant difference was found among parents of mentally retarded children on extrinsic religious orientation with respect to their gender.

Meanings of Animal Sacrifice during Eid-ul-Adha

This investigation examined Pakistani Muslim understandings of the animal sacrifice that occurs during Eid-ul-Adha at the end of the Hajj. Pakistani university students ( N = 156) responded to a number of items expressing possible interpretations of this ritual. A Faithful Sacrifice factor operationalized sincere religious reasons for the sacrifice and correlated positively with an Intrinsic Religious Orientation and with Muslim Experiential Religiousness. Extrinsic and Troublesome Sacrifice factors recorded nonreligious implications of the practice and displayed direct associations with the Extrinsic Social Religious Orientation and inverse linkages with Muslim Experiential Religiousness. Extrinsic Sacrifice also correlated negatively with the Intrinsic Orientation. These results further documented the complexity of Muslim beliefs and practices and once again illustrated how a dialectic between tradition-specific and more general social scientific perspectives can promote progress in the psychology of religion.

Women are More Religious Than Men; is this True?

The terms religion and religiosity are intertwined with those that religion is more socially-cultural aspect and religiosity is more individual [1]. An important question is how to measure religiosity because general religiosity cannot be operationalised and assessed [2], and more specific behavioural, emotional and cognitive aspects of religion and spirituality need to be identified. Most psychological research focuses on two measures of religiositybelief and behavior. Some researchers have developed measures of religiosity and spirituality to suit their immediate research needs, and virtually all measures of religiosity have been developed in Christian contexts, and are unsuitable for use in other religious traditions. There are many questions that deal with religiosity and gender differences in religiosity is one of them. Interpretations of differences in religiosity between men and women can be reduced to several basic theories: socialization theory, theory of position in the social structure, gender schemas theory and essentialist theory. Socialization theory and theory of position in the social structure more concerned with the differences that are observed in the religious practice of women and men (reading Bible, pray), while gender schemas theory generally interpret differences in the concept of God and the various mystical endowment between men and women [3]. Many researchers who took investigation in psychology of religiosity found that women are more religious than men and this has been the general conclusion in the social scientific and psychological literature [4]. According to Smith et al. [5], studies have shown that women more than men come to church, more follow religious instructions, more talk with clergy, more engage in daily prayer, more pray for their own benefit, more undertake religious education of the children and more use church for the acquisition of social support. In terms of intrinsic / extrinsic religious orientation, the results are not unambiguous. Either, there is no gender differences on any of the two subscales, or women achieve higher score than man on intrinsic scale [6] of religiosity. Batson et al. [7] in research who were predominantly on Christian samples, reports higher levels of attendance and Bible study among women than among men. Some authors suggested that gender differences in religiosity, such as higher levels of religious involment, prayer and religiosity generally among women comapred to men may be a reflection of greter opportunity among women for religious activity or differences in personality and socialisation [8]. Aim of study was to examine whether women are more religious than men, further differences in religiosity between man and women who live in small and big places were also examined.

Religious Orientation, Endorser Credibility, and the Portrayal of Female Nurses by the Media.

Medical consumption and media culture in Taiwan contain clear religious elements. It is common for people to believe that medicine is a supernatural treatment and to rely on thoughts of unseen power instead of rational consciousness. Religious-influenced patriarchy, seen in cultural gender roles, significantly influences religious adherents and degrades women as being part of a secondary class in society. As a contradictory tradition, women, in comparison to men, are considered best at undertaking certain jobs that require careful, detailed thought (such as nurses). Nursing and other occupations requiring a high degree of professionalism by women contradict the past religious-based concept of "ignorance is a woman's virtue." This study aims to probe female imagery in eastern and western Taiwan and explores whether religious culture and practice influences people's cognition of female nurses in advertising. The constructs are analyzed through structural equation modeling. Results reveal that religious followers do not necessarily trust female nurses more just because they are portrayed as professional medical specialists. Most consumers reflect this negative cognition through purchase intentions of products. For example, in comparing portrayals of attractiveness with portrayals of professionalism, attractiveness results in a better advertising effect. People with intrinsic or extrinsic religious orientation have gradually lowered their negative impressions of women; however, religious followers still more strongly insist on women's secondary position. Attractive female nurses are more likely judged as reliable, and this may be transferred to trust in their professional medical skills.

Blessed are the meek? Honesty–humility, agreeableness, and the HEXACO structure of religious beliefs, motives, and values

Reviews of personality and religion have suggested that high agreeableness and high conscientiousness are associated with higher religiosity. Using the HEXACO model as a framework, the present work examined the recent suggestion that religion is rooted in honesty–humility rather than agreeableness. A sample of 137 young adults from a relatively conservative and predominantly Christian region of the United States completed the 100-item HEXACO-PI-R and a wide range of measures related to religion (general religiosity, intrinsic and extrinsic religious orientations, Biblical fundamentalism, rejection of Christian institutions and practices) and to broader values and ideologies that shed light on the character of religiosity (political liberalism and conservatism, right-wing authoritarianism, humanitarian–egalitarian values, and Protestant Work Ethic values). The findings offered strong support for the HEXACO approach: honesty–humility significantly predicted nearly all of the religion outcomes, but the effects of agreeableness were significantly smaller and essentially zero. Honesty–humility and agreeableness were not significantly related to the broader values and ideologies. Facet-level analyses suggested that the H-Fairness facet uniquely predicted higher religiosity, whereas the A-Patience facet tended to predict lower religiosity. Taken together, the findings strongly support the HEXACO analysis of religiosity and the broader value of distinguishing between honesty–humility and agreeableness as interpersonal traits.

Extrinsic Religious Orientation and Well-Being: Is Their Negative Association Real or Spurious?

Turning to religion to seek its social benefits has been associated with poor psychological well-being. Researchers have concluded that endorsing this extrinsic and social orientation toward religion is inauthentic and unhealthy. However, few studies have focused on extrinsic-social religious orientation's negative relationship with well-being, leaving open the possibility that their relationship is spurious. The present study argues that people endorsing an extrinsic-social religious orientation also perceive lower levels of social support in their lives, thus their turning to religion to fill this social void. As social support is important for healthy psychological functioning, perceived social support may be the critical third variable explaining why extrinsic-social religious orientation appears to have psychological costs. This study supported our expectations among undergraduates in two countries: the United States ( N = 156) and the Republic of Ireland ( N = 255). There were negative bivariate associations between extrinsic-social religious orientation and both perceived social support and emotional well-being. Accounting for the effects of perceived social support, however, reduced the association between the extrinsic-social religious orientation and well-being to non-significance. Thus, people endorsing an extrinsic and social orientation toward religion tend to have poor well-being because they perceive less supportive relationships in their lives.

Extrinsic Cultural Religious Orientation: analysis of an Iranian measure in university students in the United States

Previous research examining Iranian university students suggested that an Extrinsic Cultural Religious Orientation may be more important than an Extrinsic Social Religious motivation in maintaining Muslim religious commitments. The present project demonstrated that a similar conclusion seemed applicable to the largely Christian commitments of American university students. In the United States, an Extrinsic Cultural Religious Orientation Scale displayed a factor structure like that observed in Iran, was a more robust and consistent predictor of psychological adjustment than the Extrinsic Social Religious Orientation, and was sensitive to spiritual as well as religious dimensions of commitment. Peace and Justice and Cultural Foundations factors from this scale were relatively more positive in their adjustment implications than were Disorder Avoidance and Family and Social Order factors. Noteworthy contrasts between the present American and previous Iranian data appeared in Extrinsic Cultural Religious Orientation relationships with a sense of identity and with cognitive empathy. These results confirmed that the Extrinsic Cultural Religious Orientation deserves additional research attention in both Muslim and more secular Western societies.

Religiosity As An Antecedent Of Attitude Towards Green Products: An Exploratory Research On Young Malaysian Consumers

Religion has long been acknowledged as an important social force that influences human behavior but yet in the secular society its influence on consumer behavior appears to be underestimated. Of the sporadic research conducted, findings indicated that religion can be a significant factor in relation to consumption patterns, innovativeness, media usage, family decision-making, purchase risk aversion and selected store patronage behavior. The current research is exploratory in nature and attempts to investigate the influence of religiosity on attitudes towards green products especially among young Malaysian consumers. Religiosity, the independent variable, was measured by the intrinsic/ extrinsic religious orientation scale adopted from Allport and Ross (1967). The dependent variable was derived from a study on attitudes towards green product (Mostafa, 2007). The questionnaires were distributed to students in a large private university located in Klang Valley, Malaysia. Reliability analysis and multiple linear regressions were conducted. The results from the multiple linear regression analysis indicate that intrinsic religiosity has a significant relationship on consumer’s attitude towards green product. However, in the case of extrinsic religiosity, there is no significant relationship on consumer’s attitude towards green product. Keywords: Intrinsic religiosity, extrinsic religiosity, green products, young consumers