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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 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 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 purpose of this study was to examine the influences of religiousness on the prevalence of Narcissistic Personality Disorder (NPD) among young adults. Prevalence of three forms of Allportian religious orientation, three forms of quest religious orientation and seven symptoms of NPD were examined through self-reported measures. 618 randomly selected Muslim students from the four public sector Pakistani universities participated in the study. Three research instruments comprising Religious Orientation Scale developed by Gorsuch and McPherson, Quest Scale developed by Batson and Schoenrade and Narcissistic Personality Inventory developed by Raskin and Terry were used to collect the data. All subscales demonstrated more than .70 Cronbach Alpha Coefficients. The findings demonstrate comparatively higher presence of intrinsic, extrinsic personal and extrinsic social religious orientations among the Pakistani Muslim young adults. The presence of NPD symptoms remains higher among the participants too. The study concludes that the religious orientations significantly explain the variances in the prevalence of NPD symptoms among the Muslim university students with the direct effects of intrinsic and extrinsic personal religious orientations and indirect effects of quest religious orientations.

Many researchers agree that an individual's religious orientation has a significant impact on personal attitudes and behaviors. The main purpose in this study was to investigate the relationship between personal religious orientation and emotional intelligence. A total of 497 valid copies out of 600 distributed questionnaires were collected from students and employees and were used to test the conceptual framework. It was found that intrinsic religious orientation has a significant positive correlation with emotional intelligence, but extrinsic religious orientation has a negative correlation with emotional intelligence. The theoretical and practical implications of religious orientation and emotional intelligence are discussed for both academics and practitioners.

The relationship between religious orientation and poverty has not been given adequate attention in the literature. The major objective of this study was to determine the effect of religious orientation on poverty status. We collected data from a representative sample of household heads in Ghana through a multi-stage random sampling. The data was analyzed using logistic and probit models. Instrumental variable estimation and structural equation modeling were used to address reverse causality and assess mediated effect, respectively. The study found that intrinsic religious orientation has a negative effect on poverty, particularly in urban areas. The study also found that the negative relationship between intrinsic religiosity orientation and poverty is partially mediated by the propensity to save. The basic implication of our finding is that personal religiosity/religious commitment needs to be complemented by church programs that take advantage of the rich and diversified religious network that exists in urban areas to facilitate poverty reduction.

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.

Would you believe that 86 percent of LGBT people--from the proud marcher at the Pride Parade to the quiet, closeted teen--spent their childhood in church?More than half of them left those religious commu-nities as adults; three out of four would be happy to come back.For decades now we have found our-selves caught up in a culture war: us versus.