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There is a consensus among scientists that climate change is an existing, growing, and human-made threat to our planet. The topic is a divisive issue worldwide, including among people of faith. Little research has focused on the relationship between (non)religious belief and climate change. Hence, in Studies 1 and 2, the authors explore the impact of religious/non-religious orientations: intrinsic (religion as an end in itself), extrinsic (religion as a means to an end), quest (a journey toward religious understanding), and non-religious orientation (i.e., atheistic) on consumer attitudes toward the environment, focusing on recycling advertisements with (non)religious cues. Further, in Study 3, we examine the underlying causal mechanism of environmental identity and the moderating effect of political views on consumers’ lack of belief in climate change. The results show that religious people are less committed to the environment and climate change and that atheism positively affects recycling and climate change identity. The findings offer practical implications in that advertising campaigns need to be endorsed by religious leaders and channeled within the confines of the religious institutions they represent.

The present study concerns the relationship between religious orientation, meaning in life, and subjective well-being, as well as the mediating influence of meaning in life on the relationship between religious orientation and subjective well-being. Gender differences in this relationship are also examined. The subjects of the study were 579 university students (33.5% male; Mage = 21.98, SDage = 4.33). Intrinsic religious orientation was found to be a significant predictor of subjective well-being via meaning in life in both the male and female groups. Furthermore, extrinsic religious orientation was found to be a significant predictor of subjective well-being via meaning in life in the female group only.

The major focus of this research was to investigate the effects of religiosity factor on internet addiction among young adults enrolled at college level. We adopted two instruments to gather the information including OK-religious attitude scale for Muslims developed and used by Ok, Uzeyir, and Internet Addiction Test prepared by Widyanto and McMurran. In total, 800 Muslim college students enrolled in four colleges at graduate level of southern Punjab Pakistan were chosen through multi-phase sampling. The subscales revealed more than .76 Cronbach alpha coefficients. The outcomes expressed positive role in case of DE conversion in world faith toward internet indications, whereas intrinsic religious orientations remained beneficial in decreasing internet usage. Students' antireligion subscale demonstrates higher increase in becoming of internet addict; however, intrinsic religious orientations show significant decrease in using internet. Similarly, DE conversion in world faith view and Anti-Religion Scale indicate students' significant contributions in expecting them being internet addict. The study determines that the religiosity factor considerably illuminate the variances in developing internet addiction among the Muslim college adults with the direct effect of intrinsic religious orientation and indirect effect of anti-religion aspect.

The Commitment-Reflexivity Circumplex (CRC) model is a new structural model of religious orientation. The CRC model predicts the structure of the Circumplex Religious Orientation Inventory (CROI) by identifying two dimensions on which previously existing and new religious orientations vary: commitment (i.e., the importance and centrality of religious faith) and reflectivity (i.e., the degree to which belief systems are analyzable and open to questioning). Evidence garnered so far has demonstrated the CRC model and the CROI scales to be theoretically and psychometrically sound, with cross-cultural reliability and validity. Given that CROI scales were designed for use with both religious and non-religious populations, the present study examined this new model and inventory in relation to measures of well-being among two independent samples: Iranian Islamic seminary students and Iranian general university students. Well-being measures consisted of life satisfaction, self-esteem, and happiness, as well as six dimensions of psychological well-being (i.e., autonomy, environmental mastery, personal growth, positive relations with others, purpose in life, and self-acceptance). Findings revealed that in both Iranian university students and seminarians, committed orientations were generally positively correlated with subjective and psychological well-being, while uncommitted orientations were generally negatively related to these facets of well-being. Given the relative recency of this model and inventory, prior assessment of the CROI in relation to well-being is quite limited. The present work adds to this body of literature by examining how religious orientations, across the dimensions of commitment and reflectivity, relate to measures of well-being in a new cultural and religious context.

In the present study, we explore how intrinsic and extrinsic religious orientations are associated with cleanliness attitudes. We find that reported importance of religion is associated with increased cleanliness concerns and interest in cleanliness. Attitudes toward cleanliness were also associated with both intrinsic religious orientation and extrinsic religious orientation. Together, religiosity and religious orientation account for 14.7% of cleanliness attitudes and remained significant in the presence of personality, socioeconomic status, age, education, obsessive–compulsive attitudes toward cleanliness, and other covariates. These results show that religiosity is associated with cleanliness via multiple routes. We suggest that intrinsic religious orientation leads to increased interest in cleanliness due to the link between physical and spiritual purity. Extrinsic religious orientation may be linked with cleanliness because of the secondary benefits, including health and the facilitation in communal cohesiveness, that cleanliness rituals offer. The implications of these findings for the relationship between religion and health are discussed.

The construct of quest as measured by the Quest Scale raises complexities that this study addressed with online surveys measuring religiosity, ego identity, and well-being of graduates from two Christian colleges. Intrinsic questers (those above the scale midpoint in intrinsic and quest scores but below the extrinsic midpoint) made up over half of those high in intrinsic religiosity and did not differ in Christian orthodoxy, religious identity, religious coping, or well-being from the pure intrinsics (those high in intrinsic religiosity). Indiscriminately pro-religious questing individuals (those high in intrinsic and extrinsic religiosity and quest) were less religious and showed poorer coping than intrinsic questers. Quest appears to be a reasonable measure of religious orientation, improving prediction of Christian orthodoxy, religious identity, and religious coping, and was more highly correlated with ego identity exploration than with stress. In association with intrinsic religiosity quest does not appear to indicate weak religiosity or poor well-being. Instead, intrinsic questers may pursue a distinctive developmental trajectory, a path of existential searching by which emerging adults manage the demands of contemporary culture while maintaining a mature faith.

This study aimed to determine the status of marital adjustment and its relationship with religious orientations in fertile and infertile women. This study was conducted on 160 infertile and 320 fertile Muslim Iranian women. There was significant difference in terms of marital adjustment in two groups. There was significant relationship between marital adjustments with intrinsic religious orientation in two groups; however, there was no significant relationship between marital adjustments with extrinsic religious orientation. The results suggest that intrinsic religious orientation is likely to increase marital adjustment in fertile and infertile women. However, further studies should be performed to assess the association of religious orientations with marital adjustment in other communities and religions.

This article attempts to reconcile the religious orientation of Rev. Andrew M. Greeley with the demands of fiction, i.e. the literariness required in a masterpiece. As a sociologist-priest, he has written fictions that are considered or labeled as popular or those that belong to genre fiction. Using Russian formalist literary theories in reading Greeley's selected novels, the researcher was able to elucidate that Greeley's craftmanship is present, though it heavily relies on his background as a priest and sociologist.

Religious Orientation Scale-Revised (ROS-R) has been used increasingly as an important measure in psychology of religion based researches and widely administered in cross-cultural settings. Unfortunately, there is no valid and reliable ROS-R available in Malay language to assess religious orientations among Malaysians. With that in mind, the present study aims to validate and document the psychometric properties of Malay translated ROS-R (henceforth, M-ROS-R) among sample of Malaysian adults. This study commenced with Forward-Backward translations and was followed by content and face validities. Subsequently, a cross-sectional study was conducted among Malaysian adults (n = 226) using convenience sampling method for the purpose of construct and factorial validations. Later, construct and factorial validity was performed via Exploratory Factor Analysis using Principal Component Analysis with Varimax rotation. Finally, reliability testing was performed to determine the internal consistency of the items which was achieved using Cronbach’s Alpha coefficient method (α). The factor loading consisted of three factors with a total variance of 64.76%. The final version of M-ROS-R consisted of 14 items with Factor 1 (Intrinsic Orientation) comprised of 8 items, Factor 2 (Extrinsic-Socially Orientated) with 3 items while Factor 3 (Extrinsic-Personally Orientated) constituted 3 items. The internal consistency values of the factors ranged between 0.68 and 0.86, indicating the scale is reliable. The intercorrelations between factors were also significant with each other. M-ROS-R was concluded as a valid and reliable scale to measure and assess religious orientations among Malaysians.

The Commitment-Reflectivity Circumplex (CRC) model is a structural model of religious orientation that was designed to help organize and clarify measurement of foundational aspect of religiousness. The current study successfully replicated the CRC model using multidimensional scaling, and further evaluated the reliability, structure, and validity of their measures in both a university student sample (Study 1) and a nationally representative sample (Study 2). All 10 subscales of the Circumplex Religious Orientation Inventory (CROI) demonstrated good reliability across both samples. A two-week test-retest of the CROI showed that the subscales are stable over time. A confirmatory factor analysis of the CROI in the representative adult sample demonstrated good model fit. Finally, the CROI’s validity was examined in relation to the Intrinsic, Extrinsic and Quest measures. Overall, the CROI appears to clarify much of the ambiguity inherent in the established scales by breaking down what were very broad orientations into very specific suborientations. The results suggest that the CRC model is applicable for diverse populations of adults. In addition, the CROI appears to be construct valid with good structural and psychometric properties across all 10 subscales.