Religiosity,sexual behaviors,sexual motivations,and gender: A three-year longitudinal study

Longitudinal data are critical for examining associations of religiosity with sexual behaviors and motivations during college. We use hierarchical linear modeling on five semesters of data from a diverse sample of college students (N = 735) to examine within- and between-person associations between religious service attendance and importance of religion and sexual behaviors and motivations for and against sex and consider gender as a moderator. Between-person religiosity was associated with sexual behaviors and motivations whereas within-person religiosity was not. Students' sexual motivations co-varied across semesters with their religious service attendance and importance of religion. Our results indicated more restrictive associations between religiosity and sexual motivations for women than for men.     

RELIGIOUS AND SPIRITUAL RESPONSES TO 9/11: EVIDENCE FROM THE ADD HEALTH STUDY

Despite a great deal of public discourse concerning the effect of the September 11th attacks on Americans' religious and spiritual lives, social scientists know very little about the nature, size, and duration of this effect. Using panel data from the National Longitudinal Study of Adolescent Health, this study analyzes the influence of 9/11 on the religious and spiritual lives of American young adults. The results suggest that the 9/11 attacks exerted only modest and short-lived effects on various aspects of young adults' religiosity and spirituality, and these effects were variable across different groups. These findings suggest that no remarkable religious revival occurred among young adults after September 11th, and researchers interested in analyzing religious development across the life course or religious change over time need not worry about sea changes in religiosity and spirituality brought on by 9/11.     

Changes in Diverse Sexual and Contraceptive Behaviors Across College

Researchers have made repeated calls for a better understanding of normative sexuality development during adolescence and young adulthood. We examined how the occurrence of seven penetrative, nonpenetrative, and contraceptive behaviors changed longitudinally across seven waves, and how individual (gender) and contextual (romantic relationship status) factors related to these changes in a sample of college students (N = 730, M age = 18.4 at Semester 1; 51% female; 26% Hispanic/Latino American, 22% Black/African American, 30% Asian American/Pacific Islander, 45% White/European American). Across college, reported kissing, touching, performing and receiving oral sex, and penetrative sex rates increased, and contraception use (any type) and condom use (in particular) rates decreased, demonstrating changes with age independent of young adults’ romantic relationship experiences. Rates of all sexual behaviors were higher, and of contraception use lower, when students were in serious romantic relationships. Contraception use decreased more for men than for women, particularly in semesters men were not in serious relationships. Condom use decreased for men, and for women in semesters they were in serious relationships. Findings demonstrate normative trends in sexuality development, as well as suggesting the value of enhanced sexual health promotion programming, with a particular focus on contraceptive behaviors, across college.     

ETHNIC,FAMILY, AND SOCIAL CONTEXTUAL INFLUENCES ON ASIAN AMERICAN ADOLESCENTS' RELIGIOSITY

In recent years, a number of excellent ethnographic and qualitative studies have signaled a growing interest among scientists in immigrants and their religious practices. Few large-scale studies, however, have examined the religious practices and family religious context of Asian immigrant adolescents. Using data from the National Longitudinal Study of Adolescent Health, a large nationally representative survey, we explore the important associations between ethnic and family contexts and Asian American adolescents' religiosity. Specifically, we find that first generation Asian American adolescents report higher levels of public and private aspects of religiosity than their native-born counterparts; Filipino and Korean immigrant adolescents report higher religiosity than Chinese immigrant children; however, the most important factor influencing Asian immigrant children's religiosity is their parent's religious practices and the concordance between parent and adolescent's religious affiliations. Protestant Asian adolescents who are also from a Protestant family report higher religiosity than Buddhist or Catholic adolescents who are from a Buddhist or Catholic family. Implications of these patterns for the intergenerational transmission of religious faith and other aspects of immigrant religious practices are discussed.     

Religiosity, sexual behaviors, and sexual attitudes during emerging adulthood

The current study examined associations between religiosity and sexual behaviors and attitudes during emerging adulthood. Two hundred and five emerging adults completed surveys about five aspects of their religiosity (group affiliation, attendance at religious services, attitudes, perceptions of negative sanctions, and adherence to sanctions) and their sexual behaviors (abstinence, age of onset, lifetime partners, condom use) and attitudes (conservative attitudes, perceived vulnerability to HIV, and condom-related beliefs). Associations were found between the measures of religiosity and sexuality, although the patterns differed by measures used. Religious behavior was the strongest predictor of sexual behavior. Many aspects of religiosity were associated with general sexual attitudes, which was not the case for perceived vulnerability to HIV and condom-related beliefs. The findings support reference group theory and highlight the importance of considering the specific constructs of religiosity and sexuality assessed in studies of these topics.     

Religiosity,sexual behaviors,and sexual attitudes during emerging adulthood

The current study examined associations between religiosity and sexual behaviors and attitudes during emerging adulthood. Two hundred and five emerging adults completed surveys about five aspects of their religiosity (group affiliation, attendance at religious services, attitudes, perceptions of negative sanctions, and adherence to sanctions) and their sexual behaviors (abstinence, age of onset, lifetime partners, condom use) and attitudes (conservative attitudes, perceived vulnerability to HIV, and condom‐related beliefs). Associations were found between the measures of religiosity and sexuality, although the patterns differed by measures used. Religious behavior was the strongest predictor of sexual behavior. Many aspects of religiosity were associated with general sexual attitudes, which was not the case for perceived vulnerability to HIV and condom‐related beliefs. The findings support reference group theory and highlight the importance of considering the specific constructs of religiosity and sexuality assessed in studies of these topics.     

Muslim religious accommodations in Western Europe: Do multicultural policies impact religiosity levels among Muslims,Catholics and Protestants?

How do religious accommodations for Muslim minorities shape religiosity levels among Muslims minorities? Answering this question is critical in the contemporary period, as Western European countries have experienced greater diversity in religious affiliations due to immigration. In this article, we address this question by analysing individual data across multiple waves of the European Social Survey (ESS). Our analysis improves on existing studies in that it (1) incorporates a greater number of countries than prior studies, (2) covers a historically novel period of religious accommodations for Muslim minorities and (3) more effectively controls for unmeasured country and time‐invariant processes than previous research. We find that in countries that have instituted greater religious accommodations, Muslim respondents generally report higher levels of religiosity. Interestingly, we also find that the greater institutionalization of religious accommodations for Muslims also impacts the subjective religiosity levels of Protestant majorities. We find no effect for Catholic respondents.     

“Female ejaculation” and urinary stress incontinence

A substantial increase in religious identification has been observed in most European post-communist countries. As religiosity has been associated with sexually transmitted infection (STI) and HIV vulnerability among young people, this article examined the impact of religious upbringing and personal religiosity (religiousness) on sexual risks among University of Zagreb first-year undergraduate students, using data collected in 1998, 2003, and 2008. Female participants who reported strict religious upbringing were less knowledgeable about human sexuality than other women. Religiousness was negatively correlated with basic knowledge of human sexuality, but again only among women. Contrary to expectations, no significant associations were found between religious upbringing or religiousness and condom use. Both measures of religiosity, however, were related to decreased odds of sexual debut among young women. In the case of male participants, the impact of religiosity was marginal. Religious upbringing was associated (negatively) with sexual literacy and sexual debut—but only at the beginning of the observed period. Overall, religiosity does not seem to substantially reduce STI- and HIV-related risk-taking, particularly among men. Since the observed increase in the proportion of sexually active students during the 1998 through 2008 period was not matched by an increase in condom use, reducing STI and HIV vulnerability among Croatian youth remains an essential task.     

Religiosity as a Moderator of Family Conflict and Depressive Symptoms among African American and White Young Grandmothers

ABSTRACT

This study examined the association between religiosity, conflict in the mother-daughter relationship, and depressive symptoms among 83 African American and white grandmothers. Interviews were conducted during the early stages of adaptation to grandparenthood due to the birth of a baby to a teenage daughter. The results of this study suggest that religiosity is associated with less depressive symptoms. In addition, religiosity moderates the relationship between conflict and depressive symptoms for African American grandmothers. Specifically, highly religious African American grandmothers experiencing low conflict with their daughters reported lower depressive symptoms than those who were less religious. These findings were not evident for white grandmothers. The implications of these findings for grandmothers in families with teenage mothers are discussed within the context of race, religiosity, family relationships, and psychological well-being.     

RELIGIOUS REFERENCE GROUPS AND THE PERSISTENCE OF NORMATIVE BEHAVIOR: AN EMPIRICAL TEST

Reference groups and significant others are vitally important in both the formation and the persistence or change of normative as well as deviant behavior patterns. Thus one's initial religious beliefs and behavior (or lack thereof) reflect the socializing influence of the family. However, the situation may change when young people leave home for education or work, as demonstrated by research that shows decreases in religious beliefs or church attendance when young people leave home to attend college. In contrast to the pattern whereby religiosity declines in a college or university environment, we maintain that students who develop close ties with others who are religious, especially in a highly religious community, will maintain the same patterns of high commitment developed in their families. Specifically, we hypothesize that religious beliefs and participation will be positively related to (1) parents' religious beliefs and practices and (2) current friends' religious beliefs and participation. These hypotheses were tested with a sample of college students living on campus (n = 339). The data support the argument that students' current religious beliefs and behavior are related to both their parents' religiosity and the reinforcing effects of the religiosity of their current friends.     

The Effect of Religiosity and Campus Alcohol Culture on Collegiate Alcohol Consumption

Abstract

Religiosity and campus culture were examined in relationship to alcohol consumption among college students using reference group theory. Participants and Methods: College students (N = 530) at a religious college and at a state university complete questionnaires on alcohol use and religiosity. Statistical tests and logistic regression were utilized to examine alcohol use, religiosity, and campus environment. Results: Alcohol consumption was significantly higher among students at the university (M = 26.9 drinks) versus students at the religious college (M = 11.9 drinks). University students also had lower religiosity scores (M = 23.8) than students at the religious college (M = 26.5). Students who attend a secular university are 4 times more likely to be moderate or heavy drinkers compared to students attending a religiously affiliated college. Students with the least religiosity were 27 times more likely to be a heavy alcohol user and 9 times more likely to be a moderate alcohol user compared to students with greater religiosity.     

The role of faith in adoption: achieving positive adoption outcomes for African American children

African American children are overrepresented in foster care by more than twice their proportion in the population (U.S. Government Accountability Office [USGAO], 2007). Building upon research relating faith (religiosity) to positive health and mental health, this study utilized cognitive and religious coping theories to examine the influence of faith on choosing to adopt, achieving positive adoption outcomes, and reducing disproportionality. From Louisiana and Texas, 113 families who adopted 226 children, 48% African American, participated in a survey measuring children's behavior and parent distress (PSI-SF Difficult Child and Parent Distress Subscales) and religiosity (Hoge Intrinsic Religiosity Index). Of the respondents, 93% of the respondents belonged to a religious congregation, 86% attended church weekly. Controlling for child's behavior, religiosity predicted lower stress in adoptive parenting; church attendance was related to improvement in parental health since adopting. Faith was rated most frequently as essential in parents' decisions to adopt. The study concludes that faith may be an asset in increasing adoptions and improving adoption outcomes resulting in increased numbers of African American children adopted.     

Religious Affiliation,Religiosity, and Attitudes Toward Same-Sex Parenting

Legalizing marriage and facilitating access to parenting for same-sex couples are controversial subjects in many countries. Based on a survey of 1,861 French heterosexual students, this study examined the effects of gender, methods gays and lesbians use to become parents, religious affiliation (Catholic vs. no religious affiliation), and religiosity (in Catholic participants) on attitudes to same-sex parenting. The participants ranged in age from 18 to 66 (M = 22.27, SD = 5.20), 67% were women, 31% described themselves as Catholic, and 69% had no religious affiliation. The results based on generalized estimating equation analyses indicate that women were more favorable to same-sex parenting than men and that participants across religious groups preferred “traditional” families composed of two, different-sex parents who do not use medically assisted procreation. Of all the methods same-sex couples use to become parents, respondents preferred adoption and rejected surrogacy. Furthermore, Catholic participants were less favorable of same-sex parenting in general than participants without religious affiliation. Higher levels of religiosity intensified that rejection. Gender does not mitigate this effect for Catholic participants, suggesting that religiosity plays a major and independent role in shaping attitudes to same-sex parenting.     

Assessing God Locus of Control as a Factor in College Students’ Alcohol Use and Sexual Behavior

Abstract. Objectives: This study explored God locus of control beliefs (ie, God's control over behavior) regarding their influence on alcohol use and sexual behavior as an alternative religiosity measure to religious behaviors, which does not capture perceived influence of religiosity. Additionally, demographic differences in religious beliefs were explored. Methods: College students aged 18–24 (N = 324) completed a survey between April 2012 and March 2013. Principal components and multivariate analyses were conducted. Results: Findings suggest that measures provide reliable, valid data from college students. God locus of control is linked to not consuming alcohol or engaging in sex. There were differences regarding relationship status and religious denomination. Conclusions: God locus of control beliefs are an appropriate construct for collecting data about college students’ religiosity. Furthermore, health educators at faith-based institutions could incorporate this construct into their programming, encouraging abstinence but also behaving responsibly for those who do drink and are sexually experienced.     

Deinstitutionalisierung des Religiösen und Religiöse Individualisierung in Ost- und Westdeutschland

Luckmann’s thesis of “invisible religion” which is based on religious individualization attracts great attention within the field of sociology of religion in the German speaking countries. It states that religion currently is not loosing social relevance, but that current religious changes are characterized by processes of religious individualization in which subjectively constructed, syncretistic, and non-institutionalized systems of ultimate meaning are replacing traditional Christian religious forms. Thus, the thesis contradicts the theory of secularization processes. On the basis of two surveys carried out by the authors, the paper looks for empirical evidence to support this thesis. Three dimensions of religion are distinguished: traditional church affiliation, individual Christian religiosity, and non-church religiosity. Additionally, an individualization index is constructed. The analysis shows that processes of de-institutionalization of religion can be observed, but forms of nonchurch or non-Christian religiosity do not constitute serious alternatives to church adherence and Christian religiosity. Secularization and religious individualization are not two diametrically opposed processes. The trend towards secularization is prevailing in Germany and the tendencies towards religious individualization are components of this pre-dominant trend.     

Agents of Religious Socialization Among American Jews*

This study analyzes the process of religious socialization among American Jews using a sample of Chicago area adults. Two studies of Catholic schooling by Andrew Greeley and co-authors provides a conceptual framework. In addition to religious schooling, parental religiosity and spouse's religiosity analyzed in the Catholic school studies, this paper considers the effects of peer influences, youth group participation, and summer camping. An explanatory (path) model of religious socialization is developed. The findings indicate that four agents of religious socialization are consistently the best predictors of all types of adult religious involvement. They rank differently, however, in their predictive power. Contrary to many previous studies, these data show that parental influences tend to be more indirect than direct, mainly performing a channeling function; religious schooling has both substantial direct and indirect effects; and adult experiences are often more important than childhood experiences in the socialization process.     

Processes of Religious and Spiritual Influence in Adolescence: A Systematic Review of 30 Years of Research

This is a systematic review of 30 years (1988‐2017) of empirical research on processes of religious/spiritual influence in adolescence. We followed a multi‐step process that resulted in 241 studies organized according to eight research questions and the corresponding methods and analyses typically used to address them. We coded these studies based on the dimensions of religiosity/spirituality and the youth outcomes involved. In some cases (quantitative studies of mediation and moderation, as well as qualitative studies) we also coded a third process variable. Results of the coding process revealed a number of interesting patterns. First, religiosity/spirituality is generally adaptive for adolescents, protecting them from negative outcomes (e.g., risk behaviors and mental illness), and promoting positive youth development and flourishing. Nevertheless, in some contexts, religiosity/spirituality may be at least partially maladaptive. Second, there is some evidence, from experimental and longitudinal studies, that relations between religiosity/spirituality and adaptive outcomes are causal. Third, there are numerous complex and dynamic processes by which religiosity/spirituality relate to youth outcomes. In terms of mediation studies, the most salient mediating processes seem to involve religiosity/spirituality dimensions, peers, values/attitudes, and social control/norms. Fourth, religiosity/spirituality is multidimensional, involving various interwoven facets at the individual and ecological levels. Private or personal aspects of religiosity/spirituality (e.g., religious/spiritual importance) tend to be more salient predictors of outcomes than public aspects of religiosity/spirituality (e.g., religious worship service attendance). The results of this systematic review point to promising directions for future research. First, more research is needed studying a broader range of dimensions of religiosity/spirituality, processes of influence, and outcomes. In terms of religiosity/spirituality, much of the prior work has focused on overall religiosity/spirituality, and religious/spiritual behaviors (e.g., worship service attendance). In terms of outcomes, the emphasis has been on religiosity/spirituality protecting against maladaptive outcomes (e.g., substance use). Second, more research is needed examining the role of culture, and using more rigorous methods (e.g., experience sampling, experimental design, longitudinal design, or mixed methods). This systematic review provides a detailed analysis of what is known regarding processes of religious/spiritual influence in the lives of adolescents, and hopefully better positions researchers to move the field forward.     

Coital debut: the role of religiosity and sex attitudes in the Add Health Survey

Recent reviews suggest that religiosity is associated with the delay of adolescent coital debut (Rostosky, Wilcox, Wright, Randall, in press; Wilcox, Rostosky, Randall, Wright, 2001). Few studies, however, have examined this association using longitudinal data to test theoretically driven models. We analyzed data from 3,691 adolescents (ages 15-21), testing the hypothesis that adolescent religiosity and sex attitudes (at Wave 1) predict later coital debut (at Wave 2) and that these predictive relationships vary by gender. Findings indicated that beyond demographic factors and number of romantic partners, religiosity reduced the likelihood of coital debut for both males and females. After accounting for the effects of religiosity, anticipation of negative emotions after coital debut (sex attitude factor 1) further reduced its likelihood for females and males. Finally, adolescent girls - but not boys - who anticipated positive emotions following sexual intercourse (sex attitude factor 2) were more likely to debut. While virginity pledge status was associated with coital debut for boys and girls, more conservative beliefs about sex appeared to mediate its effect. Finally, a significant interaction between race and religiosity indicated that African American adolescent males who had either signed a virginity pledge or were more religious were significantly more likely to debut than both White non-Hispanic males and African American males who were less religious and/or who had not signed a pledge. The implications of these results for adolescent pregnancy prevention programming are discussed.     

Analyzing Religiosity within an Economic Framework: The Case of Spanish Catholics

Using a sample of Spanish Catholics, we examined the level of religiosity (measured by beliefs, prayer and church attendance) and the relationship between religiosity and various socio-economic variables. An Ordered Logit estimation of religiosity equations showed that: women are more religious than men; religious activity increases with age; there is a (marginally) significant positive relationship between schooling and religiosity; religiosity is positively related to exposure to religious activity during childhood; and male religious activity is positively affected by marital status (being married to a Catholic wife) and by the number of children at home. The results also demonstrate the importance of the "salvation motive" for the two genders and the presence of the "professional utilitarian motive" in male religious behavior.     

Coital debut: The role of religiosity and sex attitudes in the add health survey

Recent reviews suggest that religiosity is associated with the delay of adolescent coital debut (Rostosky, Wilcox, Wright, & Randall, in press; Wilcox, Rostosky, Randall, & Wright, 2001). Few studies, however, have examined this association using longitudinal data to test theoretically driven models. We analyzed data from 3,691 adolescents (ages 15–21), testing the hypothesis that adolescent religiosity and sex attitudes (at Wave 1) predict later coital debut (at Wave 2) and that these predictive relationships vary by gender. Findings indicated that beyond demographic factors and number of romantic partners, religiosity reduced the likelihood of coital debut for both males and females. After accounting for the effects of religiosity, anticipation of negative emotions after coital debut (sex attitude factor 1) further reduced its likelihood for females and males. Finally, adolescent girls—but not boys—who anticipated positive emotions following sexual intercourse (sex attitude factor 2) were more likely to debut. While virginity pledge status was associated with coital debut for boys and girls, more conservative beliefs about sex appeared to mediate its effect. Finally, a significant interaction between race and religiosity indicated that African American adolescent males who had either signed a virginity pledge or were more religious were significantly more likely to debut than both White non‐Hispanic males and African American males who were less religious and/orwho had not signed a pledge. The implications of these results for adolescent pregnancy prevention programming are discussed.