Recent researchers have highlighted the need to consider the lesbian, gay, bisexual, transgender, and queer (LGBTQ) individual's experience in various social contexts. Only a few studies have examined LGBTQ adolescent and young adult religious experiences. In the current study, 106 LGBTQ adolescent and young adults (18-24 years) were surveyed to gain a better understanding of LGBTQ religious experience, identity integration and the relationship between LGBTQ religiosity and psychosocial outcomes. A multidimensional understanding of LGBTQ religious experiences is presented; participants exhibited a propensity to disidentify with religion and reported religious and sexual identity conflict. While participants did not report a high degree of religious and sexual identity integration, factors related to successful identity integration are presented. Finally, levels of reported depressive symptoms, self-esteem, and minority stress are discussed with suggestions for future research.

The purpose of this study was to examine the impact of religiosity on the pursuit of education and the perceptions towards education among college students at Utah State University (USU). The study focused on what religious variables were useful in predicting postsecondary educational pursuit and either positive or negative educational perceptions among students at USU. From a systematic random sample of 1,460 USU students, a correlational research design was used for this study. Multiple linear regression (MLR) techniques were used to determine which of the various measures of religiosity provided the greatest degree of predictive value for ascertaining educational pursuit and educational perception. A stepwise multiple regression model was used to determine statistical significance of the predictors. Survey methods were used to gather the necessary data. From the results of MLR, seven independent variables (gender, religious practice, parental education, marital status, religious affiliation, positive religious experience, and ethnicity) correlate significantly with four constructs concerning educational perceptions and pursuits (school experience, academic attainments, family pressure, and influences). Of the seven independent variables revealed by MLR to be significant predictors of educational pursuits and perceptions, the measured constructs concerning religiosity were found to be generally less important than the demographic factors.

<p>The aim of the thesis was to examine the applicability of attachment theory to adult and adolescent religiosity. Attachment theory is an empirically oriented research paradigm that takes evolutionary theory as the starting point in the study of child-parent relations and their socioemotional correlates in development. The work consisted of two interrelated tasks. First, limitations in theory and research in the psychology of religion, particularly the traditional psychodynamic perspectives, were highlighted, and attachment theory was proposed as an integrative framework to remedy some of those limitations. Second, four empirical studies (I-IV), based on attachment theoretical predictions, were conducted to investigate relations between individual differences in attachment and religiosity. </p><p>The combined results from the studies suggest the existence of two religiosity profiles in relation to attachment. Both profiles resemble influential descriptions of individual religiosity differences in the psychology of religion literature. The religiosity of individuals in the first profile is similar to their parents' religiosity and is likely to be stable over time. If religious changes have been experienced, these are likely to be gradual, to occur early in life, and in a context pointing to the importance of relationships with religious significant others. Such individuals' God image is likely to be loving, and not distant. It was hypothesized that these religiosity characteristics stern from experiences with sensitive attachment figures in childhood, and that such experiences have promoted partial adoption of the attachment figures' religious standards. The mental representations of attachment resulting from the favorable experiences were suggested to be responsible for a corresponding image of a loving God. </p><p>The religiosity of individuals in the second profile is independent of parental religiosity, and is likely to fluctuate (increase and decrease) over time. Their religious changes are more sudden and intense, occur relatively later in life, and in a context pointing to an emotionally supportive function for religion. Such individuals' God image is more distant, and less loving. These religiosity characteristics were hypothesized to stem from experiences with insensitive attachment figures in childhood. It was suggested that they reflect an affect regulation strategy to obtain/maintain a sense of felt security, and that God is utilized as a compensatory attachment-like figure in this regard. </p><p>Findings pertaining to the profiles generally emerged regardless of whether the design was cross-sectional (I-IV) or longitudinal (III); whether participants were adults (I, II, and IV) or adolescents (Study III); and whether attachment was assessed with self-report questionnaires (I-IV) or independent ratings based on a semi-structured interview (IV).</p>

The aim of the thesis was to examine the applicability of attachment theory to adult and adolescent religiosity. Attachment theory is an empirically oriented research paradigm that takes evolutionary theory as the starting point in the study of child-parent relations and their socioemotional correlates in development. The work consisted of two interrelated tasks. First, limitations in theory and research in the psychology of religion, particularly the traditional psychodynamic perspectives, were highlighted, and attachment theory was proposed as an integrative framework to remedy some of those limitations. Second, four empirical studies (I-IV), based on attachment theoretical predictions, were conducted to investigate relations between individual differences in attachment and religiosity. The combined results from the studies suggest the existence of two religiosity profiles in relation to attachment. Both profiles resemble influential descriptions of individual religiosity differences in the psychology of religion literature. The religiosity of individuals in the first profile is similar to their parents' religiosity and is likely to be stable over time. If religious changes have been experienced, these are likely to be gradual, to occur early in life, and in a context pointing to the importance of relationships with religious significant others. Such individuals' God image is likely to be loving, and not distant. It was hypothesized that these religiosity characteristics stern from experiences with sensitive attachment figures in childhood, and that such experiences have promoted partial adoption of the attachment figures' religious standards. The mental representations of attachment resulting from the favorable experiences were suggested to be responsible for a corresponding image of a loving God. The religiosity of individuals in the second profile is independent of parental religiosity, and is likely to fluctuate (increase and decrease) over time. Their religious changes are more sudden and intense, occur relatively later in life, and in a context pointing to an emotionally supportive function for religion. Such individuals' God image is more distant, and less loving. These religiosity characteristics were hypothesized to stem from experiences with insensitive attachment figures in childhood. It was suggested that they reflect an affect regulation strategy to obtain/maintain a sense of felt security, and that God is utilized as a compensatory attachment-like figure in this regard. Findings pertaining to the profiles generally emerged regardless of whether the design was cross-sectional (I-IV) or longitudinal (III); whether participants were adults (I, II, and IV) or adolescents (Study III); and whether attachment was assessed with self-report questionnaires (I-IV) or independent ratings based on a semi-structured interview (IV).

A significant body of research has identified the deleterious effects of stress on psychological well-being (e.g., Tataro, Luecken, & Gunn, 2004). Religiosity and religious coping have been identified as variables that may impact a person’s experience with stress (Ano & Vasconcelles, 2005). Aukst-Margetic and Margetic (2005) suggest that the connection between stress, religious variables, and well-being can be understood through the frame of psychoimmunodocrinological research, which examines the relationship between neurohormonal functioning (e.g., cortisol level) with psychological factors that may impact health. The purpose of this study was to investigate whether acute stress reactivity, as measured by changes in cortisol levels in response to a laboratory stressor, is related to religiosity, religious coping, and psychological well-being such as depression and anxiety. Another purpose of this study was to attempt to replicate and extend Tataro, Luecken, & Gunn (2005), which found evidence that higher religiosity and composite religiosity/spirituality was associated with lower cortisol level after exposure to acute stress. Results indicated that cortisol level was not significantly related to gender, self-rated religiousness, spirituality, frequency of prayer, or forgiveness. In addition, cortisol reactivity was not significantly related to measures of psychological well-being, although negative religious coping significantly predicted depression, and state and trait forms of anxiety. Limitations, practical implications, as well suggestions for future research are discussed.

This study examined the relationship among implicit and explicit measures of prejudice (against African-Americans, homosexuals, and Muslims), Right-Wing Authoritarianism (RWA), Religious Fundamentalism (RF), and Christian Orthodoxy (CO). The implicit measure of prejudice was Facial EMG, which is the measurement of the activity of key facial muscles when participants were exposed to pictures of members of the minority groups, as well as to pictures of the corresponding group. The explicit measure of prejudice was the Social Distance Scale, which measures how willing people are to have someone in a variety of close relationships. The primary hypothesis was that one’s score on the implicit (and some of the explicit) measures of prejudice can be predicted using RF, CO, and RWA. The analyses revealed that RWA was predictive of prejudice against homosexuals and Muslims, but not against African-Americans.

This paper seeks to analyze the three earliest Confucian thinkers and the foundational texts associated with them. In studying these texts this paper attempts to discover how these early Confucian thinkers conceived of Tian. This paper claims the early Confucian thinkers did not make as radical of a departure from the Ancient Chinese religiosity as many modern scholars have suggested. It has often been asserted that the tradition presented by these Confucian thinkers was entirely humanistic, altogether separate from the Ancient Chinese religiosityThis paper contests such claims,instead insisting that the early Confucian spirituality still viewed Tian as God and that the three earliest thinkers actually introduced new concepts which expanded, rather than diminished, upon the role of Tian.

This research examines the relationship between the use of communication technologies offered by The Church of Jesus Christ of Latter-day Saints and the religiosity of its young adult members by studying how young adult Latter-day Saints use the communication technologies offered by the Church, whether those communication technologies support or enhance the faith of those members, and what effects communication technologies have on religious beliefs or behaviors. Online survey results and follow-up interview responses indicate that with the exception of social media, active young adult members are utilizing the religious communication technologies offered by the Church, and they do so primarily to support and enhance their own religiosity. The ease of access to scripture and Church publications facilitates gospel learning and study, and the most common communication technologies used for this purpose are LDS.org, the official website of the Church, and the LDS Gospel Library for mobile devices. An overview of the communication technologies the Church offers is provided, and a discussion of Church direction regarding technology is given. / text

This essey examines high school student’s religiosity and their views on religion. This view is later compared with the student’s description of their own faith. The essay uses a qualitative research method where the students are given open questions which they answer freely. The answers are then analyzed by attribution theory, knowledge sociology and the theory of late modern religiosity. This essey shows that students are very inconsistent in their presentation of what they believe compared to how they define their faith. Students also tend to have little confidence in the institutionalized religions and authorities; this gives them an individualized transcendent view on the world. This worldview that is generally influenced by external factors consists of religious influences from many cultures and religions that are mixed together into a personal faith.

Denna uppsats handlar muslimskt konvertering bland unga vuxna i Sverige. Syftet är att undersöka vilka påverkansfaktorer som ligger bakom förekomsten av denna typ av konvertering. Genom att intervjua fyra konvertiter undersöks olika upplevelser, tankar och händelser i deras liv som kan ha bidragit till deras konvertering. Dessutom undersöks tillgången till information som en av de främsta förutsättningarna till att tidigare sekulära personer som rört sig i icke-religiösa miljöer genomgår en sådan omfattande livsstilsförändring som konvertering innebär. Denna information kan i många fall härledas till islamistiska organisationer och rörelser som medvetet riktar sig till yngre personer som lever i icke-muslimska länder. Vidare finns det ett syfte att undersöka hur denna islamistiskt präglade information påverkar konvertiternas trosuppfattning och religionsutövning. Urvalet består av fyra personer som vuxit upp i sekulära omgivningar och därmed inte uppfostrats till praktiserande muslimer. Intervjupersonerna består av två män och två kvinnor i åldrarna 20 till 25, som på eget initiativ konverterat till islam i myndig ålder. Dessutom intervjuades en representant från en islamistisk organisation i Sverige. Syftet med denna intervju var att undersöka hur denna rörelse arbetar gällande spridning av information samt rekrytering av medlemmar. Resultatet visade att samtliga konvertiter som intervjuades hade upplevt svårigheter och trauman i livet som enligt dem ledde till konvertering till islam. Detta kan jämföras med de islamistiska organisationernas uttalade ambitioner att inspirera unga vuxna som på något sätt lever utanför samhället eller upplever svårigheter i livet. Samtliga konvertiter uppgav även att de främst utgått från information på internet och böcker som publicerats av islamistiska organisationer. De menade alla att konverteringen fungerat som en lösning på deras tidigare upplevda problem och svårigheter. / This essay deals with Islamic conversion among young adults in Sweden. The aim is to explore the influencing factors behind the occurrence of this type of conversion. By interviewing four converts, various experiences, thoughts and events in their lives that may have contributed to their conversion is explored. The availability of information as one of the main prerequisites for previous secular people who were raised in the non-religious environments to undergo such a major lifestyle change that conversion means is also explored in this essay. This information can often be traced to Islamic organizations and movements that are deliberately aimed at young people living in non-Muslim countries. Furthermore, there is a purpose to examine how this Islamist influenced information affects convert in their beliefs and religious practice. The sample consists of four people who have grown up in secular surroundings and thereby not brought up to be practicing Muslims. The respondents consist of two men and two women aged 20 to 25, who on their own initiative, converted to Islam after the age of 18. There were also an interview with a representative from an Islamic organization in Sweden. The purpose of this interview was to explore how this movement deals with the spreading of information and recruiting members. The results showed that all the converts who were interviewed had experienced difficulties and traumas in their life which according to themselves led to a conversion to Islam. This can be compared to the Islamist organizations' stated ambitions to inspire young adults who in some way live outside the community or are experiencing difficulties in life. All converts also reported that they received most of the information on the Internet and books published by Islamic organizations. All of them stated that the conversion worked as a solution to their previously experienced problems and difficulties.