Validation of the Abrahamic Forms of the Centrality of Religiosity Scale (CRS-5, CRS-10, and CRS-15): Evidence from Selected University Students in the Philippines (original) (raw)
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Religions, 2020
The presence of different religions and the freedom of people to navigate the religious space shows that religion in the Philippines is not a monolithic entity. This study validated three versions of the Centrality of Religiosity Scale (CRSi-7,-14, and-20) which propose an adequate assessment tool for the diversity of religious belief systems co-existing in Philippine society. The sample (N = 514) was drawn from the young population of the country in an online survey. Descriptive statistics and Cronbach's alpha values were calculated for the five subscales (ideology, intellect, experience, private and public practice) of the Centrality of Religiosity Scale. The factor structure of the interreligious Centrality of Religiosity Scale was tested using confirmatory factor analysis. The results show that CRSi-7 denotes internal consistency while CRSi-14 and CRSi-20 indicate good internal consistency. Models of CRSi-7,-14, and-20 show a good global fit. Despite two models of the CRSi-20 being identical in fit, the researchers defer to the CRSi-20 model with correlated factors since it is a simpler model. All versions of the CRSi demonstrate a valid and reliable measure for the centrality of religiosity in the Philippines and support the usefulness of the CRS for the study of religiosity.
The Centrality of Religiosity Scale (CRS
The Centrality of Religiosity Scale (CRS) is a measure of the centrality, importance or salience of religious meanings in personality that has been applied yet in more than 100 studies in sociology of religion, psychology of religion and religious studies in 25 countries with in total more than 100,000 participants. It measures the general intensities of five theoretical defined core dimensions of religiosity. The dimensions of public practice, private practice, religious experience, ideology and the intellectual dimensions can together be considered as representative for the total of religious live. From a psychological perspective, the five core-dimensions can be seen as channels or modes in which personal religious constructs are shaped and activated. The activation of religious constructs in personality can be regarded as a valid measure of the degree of religiosity of an individual. The CRS thus derives from the five dimensional measures a combined measure of the centrality of religiosity which is suitable also for interreligious studies. The paper presents the theoretical basis and rationale of its construction with different versions of the CRS in 20 languages with norm values for 21 countries. Furthermore, the paper presents versions of different extension and describes specific modifications that were developed for studies with Buddhists, Hindus and Muslims.
Confirmatory Analysis of the Indonesian Version of the Centrality Religiosity Scale
MIMBAR : Jurnal Sosial dan Pembangunan
Religiosity in studies of sociology and psychology of religion is generally measured by using a scale constructed for a particular religious tradition. The Centrality of Religiosity Scale (CSR) developed by Huber & Huber (2012) is a religiosity measure scale that can be used by adherents of different religions. Research on religiosity in heterogeneous Indonesian society requires an instrument that can be used by various religious adherents. The purpose of this study is to translate and test the reliability and validity of CSR from English to Indonesian. The translated CRS is a 15-item version that is divided into 5 dimensions, namely ideology, knowledge, experience, public worship, and private worship. This study was conducted in 2 stages. It began with translating the English version of the CRS-15 measuring instrument into Indonesian which was carried out using the back forward translation method from Brislin (1980). The next stage was to test the psychometric appropriateness of CR...
European Journal of Mental Health
A wide range of survey-based tools has been developed to measure religiosity, although the most commonly applied approaches tend to focus on 'generic' interpretations of religiosity for practical and generalising reasons. However, these generic approaches have not always been satisfactory due to the lack of variation in responses and the potential for poor correlation between the generic religiosity measure and the overall impact of faith in respondents' lives, particularly in less secular contexts. This led us to explore whether there is a difference between measuring religiosity using a 'generic' versus a 'mature' approach using 227 Christian respondents on Bantayan Island, the Philippines. The findings suggest that overall religiosity among our respondents was high for both measures, that the measures are strongly correlated, and that there was no statistically significant difference between the scores for each scale; however, there was evidence to suggest that the two scales are examining different dimensions of religiosity. When correlating the two religiosity scores to other scales on our survey, there was no statistically significant difference among the correlations when using the mature or generic measure of religiosity. This has important implications for mental health and care research methodologies, for which we highlight the importance of using contextually appropriate measures that incorporate various dimensions of religiosity.
Filipino College Students' Attitudes towards Religion: An Analysis of the Underlying Factors
In the last 50 years, measures of religious constructs have been the subject of much scientific attention. Cross-cultural considerations necessitate that empirical claims on assessments about religion are validated by local data. While religion is typically viewed in terms of spirituality and religiosity, recent empirical studies indicate a shift in the interpretation of these dimensions in a more diffused and relaxed appreciation. Building up from these developments, in the present research, we develop and test the structure and reliability of a scale to assess students' attitudes towards religion. Using a sample (n = 2733) of college students from two provincial universities in the Philippines, we employed data reduction techniques to understand the underlying factor structure. The results showed a three-factor measure of attitudes towards religion.
Recoletos Multidisciplinary Research Journal, 2020
This study examined the religiosity and spiritual well-being of Catholic senior high school students of a rural Catholic school. Using the descriptive-comparative and correlational research design, data collection involved the survey questionnaires and hypotheses-testing used the Mann Whitney U test, Kruskal-Wallis, and Pearson r. In general, the students demonstrated a very high extent of religiosity, but they significantly differ when compared by grade level, church involvement, mass attendance, and Catholic identity. They had moderate spiritual well-being, but a significant difference was noted between males and females. Nevertheless, a significant relationship exists between religiosity and spiritual wellbeing, which suggests that the more the students observe Catholic teachings and practices, the more they mature in God's personal experience and achieve a sense of satisfaction and purpose in life. This study provides baseline data for developing the religious education curriculum and enhancing the campus ministry programs and activities of the said school.
Brazilian Validation of Centrality of Religiosity Scale (CRS-10BR and CRS-5BR)
Religions
The centrality of religiosity scale (CRS), available in three versions (with 5, 10 and 15 items), is a measuring instrument that identifies the central importance of religiosity in the psychological construction and in the behavior of an individual. According to the literature, five components together express the centrality of religion in life: Public practice, private practice, ideological, intellectual, and religious experience. These components are the ground on which religious constructs are formed and activated. For the validation of the scale in the Brazilian cultural context, two versions were tested (CRS-10BR and CRS-5BR) with data collected from a general population (N = 687). Exploratory Factor Analysis (N = 334) resulted in a five-factor solution congruent to CRS-10BR. Confirmatory Factor Analysis (N = 353) demonstrated that a five-factor solution (Intellect, Ideology, Private Practice, Public Practice and Religious Experience) indicated better fit indexes than the singl...
International Journal of Research -GRANTHAALAYAH
This paper determined the level of religiosity and morality of the students. This utilizes descriptive survey and correlational design that use quantitative data. In this approach, the researcher primarily use post positivist claims for developing knowledge and employ survey to collect data. The survey design will yield holistic views of the respondent regarding morality and religiosity through statistical inquiry. The correlational design will measure the degree of association between two or more variables using also statistical procedure of correlational analysis. The respondents are male and female belonging to different age brackets. Most of the respondents are Roman Catholics since Catholicism is still the religion in the Philippines that has the most number of believers. The result reveals that the power of media, side by side with one’s family and environment can be influential to a person’s religiosity and morality. Despite the varying views among the respondents, it was fou...
Religious people help. A bulk of studies indicates that the high importance an individual gives to his/her religion is associated with prosocial behavior (e.g., Saroglou, 2013). Although religiosity is consistently associated with prosocial behavior, most Western studies found that religiosity is more related to helping close others whereas spirituality is associated to helping both close and unknown others. Yet, when applied in Filipino context, peculiarities were found. Specifically, correlation result indicates that the religiosity and spirituality among Filipinos are strongly associated. Moreover, result on moderated hierarchical regression analysis shows that religious prosociality among Filipinos does not depend on the social categorization of the target of help. Together, these results reflect the dynamics of religiosity and prosocial behavior among Filipinos.