The Content and Function of Religious and Spiritual Beliefs (original) (raw)

Measuring spiritual belief: development and standardization of a Beliefs and Values Scale

Psychological Medicine, 2006

Background. Higher levels of religious involvement are modestly associated with better health, after taking account of other influences, such as age, sex and social support. However, little account is taken of spiritual beliefs that are not tied to personal or public religious practice. Our objective was to develop a standardized measure of spirituality for use in clinical research.Method. We characterized the core components of spirituality using narrative data from a purposive sample of people, some of whom were near the end of their lives. These data were developed into statements in a scale to measure strength of spiritual beliefs and its reliability, validity and factor structure were evaluated in order to reach a final version.Results. Thirty-nine people took part in the qualitative study to define the nature of spirituality in their lives. These data were used to construct a 47-item instrument that was evaluated in 372 people recruited in medical and non-medical settings. Ana...

Psychology of religion and spirituality: meaning-making and processes of believing

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Belief in Spiritual Beings Scale (BSBS): Development and Initial Validation

2022

Although belief in spiritual beings can be considered the main characteristic of religiosity/ spirituality, a scale focused on specifically assessing this construct while remaining pertinent to people of different religious/spiritual denominations-including atheists and agnosticsis not available. In two studies, we present the process of developing the Belief in Spiritual Beings Scale (BSBS) and identify its psychometric properties. Study 1 designed 24 items, which were subsequently evaluated by a panel of judges and 24 representatives of the target population. In study 2, 1788 Brazilians of different religious/spiritual denominations answered the BSBS and five other related scales. Exploratory factor analysis found a unidimensional solution for the data, with the final version of the scale consisting of 13 items. The BSBS score correlated positively-highly or moderately-with measurements of organizational religious activity, non-organizational religious activity, intrinsic religiosity, and Western and Eastern religious beliefs. The level of belief/disbelief in spiritual beings was different among contrasting groups (i.e., religious spiritualists, non-religious spiritualists, gnostic non-spiritualists or atheists, and agnostic non-spiritualists or agnostics), and incrementally predicted almost all the participants' spiritual denominations. Given this preliminary evidence of validity, the BSBS is an interesting instrument for studies aiming to measure the general level of belief/disbelief in spiritual beings-the "soul" of religiosity/spirituality.

Religious—And Other Beliefs: How Much Specificity?

SAGE Open

The scientific study of beliefs, including religious beliefs, is thriving. The focus of this research is broad, but notably includes attempts at classifying different kinds of beliefs and their contrasting traits. Religious beliefs appear as more or less specific depending on chosen approaches and criteria. This paper intends to bring the discussion to a different level applying two strategies that yield a similar result. The first tries to reframe the debate about the nature of religious beliefs by connecting it with the current wave of “belief studies,” to test their potential utility. The second critically reviews the epistemological and cognitive dimensions that are involved. Our research points in some distinctive directions: religious beliefs belong to a broad category or class whose structure and function are more related to meaning and purpose provision; at that level, there is no clear way to distinguish religious and non-religious beliefs except possibly by their content.

The Science of Religious Beliefs

Why have humans, throughout history and across cultures, shown a strong tendency to believe in the existence of superhuman intentional agents and attached this belief to notions of morality, misfortune, and the creation of the world? The answer emerging from the cognitive science of religion appears to be that explicit beliefs are informed and constrained by the natural and cross-culturally recurrent operation of implicit cognitive systems. Successful god concepts resonate with the expectations of these implicit systems but also have attention-demanding and inferentially-rich properties that allow their integration into various areas of human concern. Theological concepts may deviate from these natural cognitive moorings but require special cultural scaffolding, such as Whitehouse's two Modes of Religiosity, to do so and constitute additions to, rather than replacements of the religious beliefs supported by implicit cognitive systems.

Belief in Life-After-Death, Beliefs About the World, and

Data from the 2010 Baylor Religion Survey were analyzed by structural equation modeling (SEM) to test five hypotheses: (1) that religious commitment is positively related to belief in life-after-death; that belief in life-after-death is (2) positively related to belief in an equitable world, and (3) negatively related to belief in a cynical world; (4) that belief in a cynical world has a pernicious association with psychiatric symptoms; and (5) that belief in an equitable world has a salubrious association with psychiatric symptoms. As hypothesized, religious commitment was positively related to belief in lifeafter-death (b = .74). In turn, belief in life-after-death was negatively associated with belief in a cynical world (b = -.16) and positively associated with belief in an equitable world (b = .36), as hypothesized. SEM further confirmed that belief in a cynical world had a significant pernicious association with all five classes of psychiatric symptoms (b's = .11 to .30). Belief in an equitable world had a weaker and less consistent salubrious association with psychiatric symptoms. The results are discussed in the context of ETAS theory.