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PURPOSE: This research identified whether adolescent religiosity was associated with body satisfaction and disordered eating in adolescence and early adulthood and explored gender/sex differences in these associations. METHODS: Project EAT (Eating and Activity in Teens and Young Adults) is a longitudinal cohort study following participants from adolescence into young adulthood. For this analysis (N = 1620), religiosity (importance of religion and frequency of religious service participation) during adolescence was examined as a correlate of body satisfaction and disordered eating (binge eating, maladaptive behaviors intended to lose or maintain weight, eating to cope, and dieting) at the same life stage (EAT-II, 2003-2004, Mage = 19.4 years) and during young adulthood (EAT-IV, 2015-2016, Mage = 31.5 years). Analyses used linear and logistic regression models adjusted for demographics and adolescent body mass index. RESULTS: During adolescence, females who placed greater importance on religion had higher body satisfaction, 22% higher odds of binge eating, and 19% greater odds of dieting in the past year, while more frequent attendance of religious services was associated with higher body satisfaction and 37% greater odds of dieting past year. Among males, only frequent attendance of religious services was associated with higher adolescent body satisfaction. Longitudinally, among females, only frequent attendance of religious services in adolescence predicted higher levels of body satisfaction in young adulthood. No significant longitudinal associations were observed among males. CONCLUSIONS: Our findings contribute to understanding the complex interplay between religiosity, gender, and body satisfaction. Further research should explore cultural factors influencing these associations and qualitative aspects of religious experiences to inform nuanced interventions. LEVEL OF EVIDENCE: Level III, cohort study.

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Introduction: Environmental degradation poses a significant threat, making the comprehension of sustainable behaviour imperative for both environmental and business reasons. Embracing sustainable practices and reducing the unnecessary consumption of resources is essential in our current times. One can be sustainable by focusing on either buying sustainable or green products or by using fewer resources, i.e., by adopting curtailment behaviour. The purpose of this study is to determine various factors and their impact on the curtailment behaviour of youths. Methods: We used an exploratory and descriptive research design. Responses were generated from 513 young respondents using a structured questionnaire developed based on the extant literature. Results: The structural model findings showed that social norms, eco-concern, and religiosity significantly and positively affect curtailment behaviour. However, we observed no significant influence of financial concern or government policy on curtailment behaviour. We also tested the moderation impact of government policy on the relationship between economic concern and curtailment behaviour. The findings suggest that the relationship between eco-concern and curtailment behaviour is stronger for consumers exhibiting higher commitment to government policy. Discussion: It is imperative that politicians exercise critical thought and devise strategies to encourage more sustainable consumer behaviour. With the strains that our world is under now and in the future, we need to unite around a common goal: ensuring that our planet is sustainable for coming generations. The study findings are useful for academicians, marketers, and policymakers.

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There is a growing body of evidence for the interrelation between health status and religious beliefs. Our aim was to evaluate the level of religiosity in patients hospitalized for COVID-19 and to assess the link between religiosity and measurable health outcomes. This was an observational, single-center study which included patients with moderate-to-severe forms of COVID-19. A total of 112 patients were enrolled in the study, of whom 77 were highly religious (CRS-15 score ≥ 4) and 35 non-highly religious (CRS-15 score < 4). There was no difference in demographics or prevalence of comorbidities between the two groups. Furthermore, we found no difference between groups in radiological extension of lung lesions, length of hospital stays, or ICU need; however, in-hospital mortality rate was significantly lower in highly religious group (1% vs. 14%, p = 0.005). Serum ferritin level at admission was significantly lower (p = 0.03) and prevalence of post-COVID-19 pulmonary sequelae significantly higher in highly religious group (p = 0.02).

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Recent scholarship has identified a growing mental health crisis among scientists and those in academia more generally. This study draws from nationally representative survey data collected from physicists and biologists working in four countries-the United Kingdom, the United States, India, and Italy (N = 3442)-and examines how religion/spirituality relates to their physical and mental well-being during the COVID-19 pandemic and the potential mediating role of dispositional awe, which involves transcendent experience. In the current age, science and religion are generally perceived to be in conflict, but recent evidence suggests they might be more complementary than was previously thought, especially in that they both evoke aesthetic experiences. Results from our regression and mediation analyses suggest that academic scientists who rated religion/spirituality as "very important" in their lives had higher overall flourishing scores, lower psychological distress, and were less likely to report that their mental and physical health had worsened during the COVID-19 pandemic. The findings present a strong and consistent case for the explanatory role of a sense of awe in these associations. Taken together, our research invites academic and scientific institutions to recognize and value the personal and spiritual dimensions that scientists may bring to their work.

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Research has indicated a link between the moral circle and an individual's prosocial behaviour. However, it remains uncertain whether this relationship holds across a broader range of countries and is influenced by sociocultural contexts. Drawing from an international dataset encompassing 49,540 participants from 57 countries, this study examined the impact of the moral circle on an individual's generosity and the moderating role of cultural religiosity. The results revealed a significant positive association between moral circle and generosity in a cross-national context. Notably, in religious cultures, the connection between the moral circle and generosity was found to be weaker. Three robustness checks further affirmed that these findings are robust. The research confirmed a positive relationship between the moral circle and generosity in a multinational context but also highlighted the moderating role of cultural religiosity. This finding suggested that future research should further investigate how cultural and religious frameworks influence ethical behaviour.

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Most children with a rare disease are cared for by their family members but parenting such a child is extremely demanding due to the complexity and severity of symptoms, with serious physical, emotional, social, and financial consequences for caregivers. Although religion may serve as a positive coping strategy, little is known about its role in helping caregivers manage the stress related to the burden of caregiving in Poland. Therefore, we surveyed 925 Polish family caregivers of children with rare diseases to understand the association between caregivers' religiosity and their caring experiences. The findings suggest that parents' religiosity is associated with a more positive caregiving experience, perceived quality of life, and experienced caregiving burden. While religious caregivers reported experiencing less distressing emotions and stressed the encouraging impact of their child's disease on their life more often, non-religious caregivers experienced role captivity and role overload more frequently. Since religion may serve as a source of strength and a protecting factor against mental health problems and the burden of caregiving, healthcare professionals should be aware of the importance of religious and spiritual care, and caregivers' religiosity should be considered an integral part of a holistic approach.

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The purpose of this study was to investigate the relationship between mortality salience, death anxiety, and two moderating variables: self-esteem and religiosity. A total of 174 undergraduate students from the Mindanao State University-Main Campus in the Philippines were selected via convenience sampling. Specifically, the study was carried out to determine if both self-esteem and religiosity moderate the relationship between mortality salience and death anxiety. The results revealed that mortality salience was positively correlated with death anxiety among undergraduate students. Moreover, self-esteem significantly moderated the relationship between mortality salience and death anxiety, with low self-esteem enhancing this relationship. However, religiosity was found to be a non-significant moderator of the link between mortality salience and death anxiety. Overall, the findings of this study have implications for understanding these relationships and offer recommendations for further research.

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BACKGROUND: Acknowledging the increasing worry over climate change and its psychological effects, the aim of this research is to clarify the dynamics between religiosity, climate anxiety and death anxiety, seeking to figure out the way religiosity mitigates the psychological effects of existential anxieties and climate related anxiety. METHODS: Using Google Forms, a questionnaire was developed and disseminated through a variety of messaging platforms, such as WhatsApp, Instagram, and Facebook Messenger. Through a snowball sampling technique, 763 participants were recruited in this cross-sectional during September 2023. RESULTS: The subsequent variables were adjusted in the moderation analysis: age, gender, and place of living. The results suggested that religiosity levels moderated the association between climate anxiety and death anxiety (Beta = 0.02, t = 1.97, p = .05, 95% CI 0.001, 0.035). At low, moderate, and high levels of religiosity, higher climate anxiety was significantly associated with more death anxiety. In addition, at low levels of climate anxiety, individuals with higher levels of religiosity (22.66) had more decreased levels of death anxiety compared to those with lower levels of religiosity (11.99). As climate anxiety levels increase, inverted patterns can be observed, with highly religious individuals showing higher levels of death anxiety than those with lower levels of religiosity. Overall, the relationship between climate anxiety and death anxiety was found to be weakest at low levels of religiosity and strongest at high levels of religiosity. CONCLUSION: Our findings suggest a possible beneficial effect of high religiosity at low levels of climate anxiety. This effect is reversed as climate anxiety starts to increase. Therefore, clinicians and policy-makers should bear in mind these complex interactions when designing strategies to mitigate mental health problems in the context of climate crisis.

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This research conceptualized and offered preliminary evidence on the psychometric properties of the 10-item Divine Connectedness Scale-a measure that assesses individuals' perceptions of feeling supported by (divine guidance) and working with (divine collaboration) God or a Supreme Being. Results of exploratory factor analysis and confirmatory factor analysis with 434 undergraduate students in the United States showed that scores from a single-factor model of divine connectedness were valid and reliable. Divine connectedness was positively associated with religiosity, forgiveness, and well-being variables. Divine connectedness showed incremental validity over demographic covariates, social desirability, and religiosity in predicting later meaning in life and flourishing.

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Objective: This study examined the views of secondary school students on sexuality and sexual health education in Hong Kong, China. Methods: A total of 818 secondary school students (mean age = 15.3 years, SD = 1.6) participated in this study by completing a questionnaire consisted of items on sociodemographic characteristics, sexual attitudes, and other measuring scales. Results: Students were slightly permissive in sexual attitudes and supported sexual health education. However, students who were male, highly liberal in sexual attitudes, and low in religiosity and spirituality were less supportive. Conclusions: Educators may need to address these deterring factors of sexual health education before teaching specific sexual health topics.

Secondary school students in Hong Kong show liberal sexual attitudes. Liberal sexual attitudes may lead to risky sexual behaviors which may deleteriously affect students' physical and psychological health. To promote students' sexual health, school-based SHE should foster positive sexual attitudes among students, particularly students who are male, older, higher in year of study, or non-religious affiliated. Our data on students' responses to items of ATSS provide useful information on sexual topics that need to be addressed. School authorities may consider conducting intervention or workshops in schools to disseminate information about exogenous factors of liberal sexual attitudes and their associations with risky sexual behaviors. Students may be informed of the protective measures of sexual activities and forewarned about the negative health consequences of risky sexual behaviors. Although majority of the students are supportive of school-based SHE, students who are male, liberal in sexual attitudes, low in religiosity and spirituality showed negative attitudes toward school-based SHE. To facilitate effective implementation of school-based SHE, educators may need to spend special effort on students who are less supportive of school-based SHE. Negative influence on attitudes toward SHE may be addressed before teaching specific sexual health topics.

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Objective: To develop the Pornography Problems Due to Moral Incongruence model by exploring social conservatism and family values regarding the use of pornography (FVUP). Method: 501 Romanian individuals, aged 18-76 (M = 22.77, SD = 9.29), 71.9% females. Results: Social conservatism and FVUP provide a significant additional explanatory power, explaining 22.9% of the variance in the initial model. Moreover, social conservatism mediated the relationship between FVUP and moral disapproval of pornography, while religiosity moderated the relationships between FVUP and moral disapproval of pornography and between FVUP and social conservatism. Conclusion: Social conservatism and FVUP significantly influence moral disapproval of pornography.

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BACKGROUND AND OBJECTIVES: The central aim of the present study was to model developmental trends in communal and independent religious practices, spirituality, positive and negative religious/spiritual coping, as well as their confluence, across ages 45-80. RESEARCH DESIGN AND METHODS: Participants derived from the Notre Dame Study of Health & Well-being (NDHWB), a longitudinal study spanning 10 years in an age-heterogeneous sample. Using 2-level multilevel models, we estimated no change, linear change, quadratic change, and cubic change functions across ages 45-80 in each construct. Cohort differences were also tested. RESULTS: Communal and independent practices, spirituality, negative religious/spiritual coping, as well as composite religiosity/spirituality, followed cubic trajectories across mid- to later life. Communal religious practices peaked twice: once at 45 and again around age 70. Independent practices, in contrast, peaked at age 45 and then declined in a stage-like manner until age 80. Spirituality reached its nadir around age 50 and peaked in the early 70s; the reverse was true for negative religious/spiritual coping. The change trajectory in composite religiosity/spirituality most resembled that of independent religious practices. Finally, positive religious/spiritual coping followed a linear trajectory, but a cohort difference precluded its interpretation as developmental change. DISCUSSION AND IMPLICATIONS: Individuals appear to engage with their faith in different ways as they age, meaning extant conclusions about age-related differences and change in global religiosity/spirituality may be distorted.

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The purpose of this study was to evaluate Chaldean American perspectives towards legalization and moral acceptability of recreational and medicinal marijuana in the state of Michigan. An online survey was created and distributed through various social media groups, churches, and Chaldean organizations which resulted in a total of 637 respondents following the removal of respondents who did not meet criteria. The survey was open from March 20th, 2022 to April 20th, 2022. The independent variable was level of religiosity. The dependent variables were moral acceptability, opinion towards legalization of recreational and medicinal marijuana, and risk of cannabis use disorder. Logistic regression was used to estimate the strength of the association between the independent and dependent variables. Approximately 64% of the sample was female and 54.6% were between the ages of 21 to 29. Almost 80% of respondents reported high religiosity and 83.4% strongly or somewhat supported the legalization of medicinal marijuana. In addition, 85.8% felt medicinal marijuana was morally acceptable and 58.9% believed recreational marijuana was morally wrong. In the fully adjusted models, individuals who reported high religiosity (compared to low/moderate) were more likely to oppose legalization of recreational marijuana (OR = 2.80; 95% CI = 1.46, 5.39) and believed that marijuana was morally wrong (OR = 2.36; 95% CI = 1.16, 4.78). This trend was not observed with medicinal marijuana. These findings have important implications in better understanding a traditionally conservative ethnic minority group in their attitudes towards marijuana and how religion influences their perspectives. Additional studies are needed to examine any changes in opinion overtime as this is the first study of its kind.

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The spirituality discourse within social work has been developing for several decades, albeit more in the USA than in the states of the EU. Europe or the countries of the EU were characterised as an exceptional case because of their secularity. Social work in Europe is also typically secular. Nevertheless, the spirituality discourse within social work is slowly developing also in Europe. In social services, chaplains, pastoral workers and assistants, and similar professions are often more responsible for spiritual care than social workers. Should social workers approach spiritual issues from the client's point of view or from a theological stance or rather just from the social work perspective? What reasons and arguments can we formulate and express? This text will discuss both these questions and their context as well as the possible answers.

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During the recent COVID-19 pandemic, governments implemented mobile applications for contact tracing as a rapid and effective solution to mitigate the spread of the virus. However, these seemingly straightforward solutions did not achieve their intended objectives. In line with previous research, this paper aims to investigate the factors that influence the acceptance and usage of contact-tracing mobile apps (CTMAs) in the context of disease control. The research model in this paper integrates the Unified Theory of Acceptance and Use of Technology and the Health Belief Model (HBM). The present study involved a diverse sample of 770 French participants of all genders, ages, occupations, and regions. Critical elements from the Health Belief Model, technological factors related to the app, and social factors, including the centrality of religiosity, were assessed using well-established measurement scales. The research's findings demonstrate that several factors, such as perceived benefits and perceived severity, social influence, health motivation, and centrality of religiosity, significantly impact the intention to use a CTMA. These findings suggest that CTMAs hold promise as valuable tools for managing future epidemics. However, addressing challenges, revising implementation strategies, and potentially collaborating with specialized industry partners under regulatory frameworks are crucial. This practical insight can guide policymakers and public health officials in their decision-making.

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The main aim of this study was to validate and adapt the Centrality of Religiosity Scale to the Portuguese population. A total of 1018 subjects participated in this study. The metric qualities demonstrated in the analyses suggested that the factor structure was based on five dimensions identical to those proposed by its authors. After analysing its psychometric qualities, we concluded that this instrument can be applied to the Portuguese population and is a valuable tool in studies related to the psychology of religion and spirituality.

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This literature review aims to explore religiosity, faith, and related beliefs in autistic adolescents. The term religiosity was used interchangeably with various related concepts such as faith, spirituality, and religious beliefs, and a broader, multifaceted approach encompassing the cognitive, subjective, social, cultural, and emotional domains of religiosity is analyzed in this population subgroup. In alignment with the neurodiversity paradigm, this review endeavors to adopt an inclusive lens toward autism spectrum conditions, appreciating the spectrum of cognitive and behavioral differences and highlighting the importance of recognizing strengths and challenges alike, reflecting the nuanced discourse surrounding neurodiversity and autism spectrum conditions. However, terms such as "high-functioning autism" and "disorder" were used where needed to reflect the journals included in the review. A systematic search was conducted by accessing academic search engines such as APA PsycInfo, APA PsycArticles, APA PsycTests, and PubMed. Only peer-reviewed articles written in English and performed on human subjects were included using strict inclusion and exclusion criteria. Several recurring themes were identified from the 13 articles selected after review for relevance and quality. The most important finding was the association of different terminologies and features while exploring "religiosity in autism." Thirty-nine key themes were identified, which were grouped into six major themes. These were religious faith, spirituality, and its expression in autistic adolescents; religious behaviors and practices of autistic adolescents; cognition and religion in autistic teens; social and cultural influences on religiosity in autistic young ones; parents' and carers' influence, perspectives, and experiences about faith and spirituality on autistic adolescents; and perceived benefits of faith to autistic teens: parents and adolescent perspectives. Looking at the concept of religiosity and spirituality as a whole, it can be inferred from the available research included in this review that religiosity (cognitive abilities, behaviors, and experiences) in a subset of autistic adolescents (high-functioning autism) might not be significantly subdued as compared to neurotypical adolescents. However, there is not enough research to conclude the same or the opposite for autistic adolescents in general. When found, reserved religiosity could be attributed to a plethora of factors, and decreased mental ability or mentalization, empathy, or imagination did not seem to be the sole or primary predictors or contributors to religiosity. The role of culture, parents, carers, and religious affiliations was significant and might be a stronger contributor to religiosity and its expression than other previously argued predictors like mentalization. Many autistic teens and their carers regard religiosity and spirituality as essential domains in their and their children's lives, want their children to be given opportunities to be a part of religious groups and affiliations, and look forward to government, religious, and healthcare authorities actively supporting them in this domain. The findings call for policymakers, religious leaders, and stakeholders to devise strategies for inclusion and support for autistic adolescents. The possible role of religion as a resource and coping strategy for these children and their families is worth exploring.

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We have identified the most relevant and significant psychological factors in relation to COVID-19 vaccination attitudes in Ghana, Germany, New Zealand and India. This study recruited 1822 participants from the general populations of India (n = 411), New Zealand (n = 413), Ghana (n = 523) and Germany (n = 475) to participate in a cross-sectional online survey. After controlling for the country of residence, individual psychological factors played a significant role in shaping attitudes towards COVID-19 vaccination. The results also revealed strong direct predictors that explained significant portions of the variance in the COVID-19 vaccination attitudes. Positive affect emerged as the strongest contributor in Ghana (7%), while self-compassion strongly influenced COVID-19 vaccination attitudes in India (66%). Dispositional optimism was the strongest predictor in New Zealand (5%). In Germany, compassion towards others was the strongest positive predictor (2%), while psychological distress had a strong negative impact (3%). Results highlight the importance of promoting emotional well-being to enhance vaccination coverage.

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OBJECTIVE: Entringer et al. used longitudinal data from a German panel study to examine reciprocal causal effects between personality and religiosity, along with cultural moderators of these effects. The current paper examines the robustness of the original effects to alternative model specifications. METHOD: We reanalyzed the same four-wave data spanning 12 years (total N = 46,316), first replicating the original cross-lagged panel analyses and then extending these analyses in three ways: Using a random-intercept cross-lagged panel model, using observed rather than latent variables, and modeling each trait individually rather than simultaneously. RESULTS: Correlations between personality and religiosity were all small in size, even when aggregating over 12 years. Lagged effects were very small, and none was robust across all model specifications. Cultural moderators also depended on model specifications. CONCLUSIONS: The very small size of these reciprocal effects, along with their sensitivity to model specifications, suggest that conclusions about causal effects of personality and religiosity should be drawn very cautiously.