C. A. CREECH ET AL.
gious beliefs with their attitudes on social and moral issues
(RSM); the extent to which an individual’s ideas about religion
guide their philosophy or way of life (IDEO); the subjective
experience of feeling close to God (CLOSEGOD) ; and inte-
gration or the extent to which persons perceive that their
relationship with God influences their cognition, affect, and
behavior (INT). Most of the items use a 6-point Likert re-
sponse format; however, others use a multiple-choice or yes/no
format.
According to Lipsmeyer, test-retest reliability coefficients
over a one-week period were between .83 and .97 for the nine
scales in an adult population. Additionally, Lipsmeyer found
that the PRI had high concurrent validity; religious profes-
sionals (e.g., priests, ministers, nuns) scored significantly high-
er on all scales than the general public. Also, Lipsmeyer re-
ported that atheists, agnostics, and those with no religious
preference scored significantly lower than other major reli-
gious groups. Lipsmeyer reported that each subscale of the
PRI correlated highest with integration (INT), and that it had
the highest stability coefficient and was the best single measure
of religion (Ross, Handal, Clark, & Vander Wal, 2009).
The Duke University Religion Index (DUREL) is a five-item
measure of religious involvement that is incorporated in epide-
miological surveys inspecting the affiliation between religion
and health outcomes (Koenig & Bussing, 2010). This brief
measure of religiosity was established for use in both cross-
sectional and longitudinal studies. It evaluates three main di-
mensions of religiosity: organizational religious activity, non-
organizational religious activity, and intrinsic/subjective religi-
osity. The scale assesses each of these components by a sepa-
rate “subscale”, and correspondences between health outcomes
should be examined by subscale in different models. The scale
as a whole displayed high test-retest reliability (intra-class cor-
relation = .91), high internal consistence (Cronbach’s alpha’s
= .78 - .91) and has high convergent validity with other religi-
osity measures (r’s = .71 - .86).
Demographic Measure
The participants also completed a 22-item demographic
questionnaire. These items asked about a participant’s age, eth-
nicity, sex, religious affiliation, college living arrangement,
volunteer and work positions, and finally whether a participant
identified as spiritual, religious or both.
Procedure
Participants were recruited from undergraduate psychology
classes. Some classes (approximately 66%) offered class credit
for participation, while the other classes were not offered in-
centives for participation. Participants accessed the study via
SONA, a university-approved research recruitment program, or
through a link provided to them by professors who helped with
recruitment. After accessing the study, they were directed to a
link to the Qualtrics site that was hosting the survey. Partici-
pants first answered the demographic questionnaire. Next, the
participants progressed through the Duke University Religious
Index, the Personal Religious Inventory, the Daily Spiritual
Experience Scale, the Spiritual Transcendence Scale, and the
Spiritual Involvement and Beliefs Scale. Participants were en-
couraged to complete all sections in order, but were able to
progress through the questionnaires at will. Participants were
able to end the survey at any time, and were able to skip any
questions they chose.
Results
In order to determine whether significant differences existed
on the measures on religion and spirituality, a series of analyses
of variance were computed and for significant F-values, follow
up Tukey’s HSD were computed to determine differences be-
tween groups. Results of these analyses revealed that signifi-
cant differences existed on measures of ritual attendance (F(2,
286) = 5.09, p < .007), non-ritual attendance (F(2, 286) = 3.63,
p < .027), and the Daily Spiritual Experiences Scale (F(2, 286)
= 4.88, p < .008). No significant differences were found on the
other religion and spirituality measures.
Results for Ritual attendance revealed that first year students
reported significantly higher levels of Ritual attendance (RA)
(M = 13.04, SD = 5.13) than upper-class students (M = 11.28,
SD = 5.55, p < .01). There were no significant differences be-
tween the sophomore participants and either the first-year or the
upper-class participants, with regard to ritual attendance.
Results for Non-Ritual attendance (NRA) revealed that, first
year participants reported significantly higher levels of NRA
(M = 10.65, SD = 4.59) than upper-class participants (M = 9.27,
SD = 4.56, p < .01). There were no significant differences be-
tween the sophomore participants and either the first year or the
upper-class participants, with regard to religious attendance.
Finally, first year participants reported significantly higher
scores on the Daily Spiritual Experiences Scale (M = 57.73, SD
= 16.54) than upper-class participants (M = 51.56, SD = 18.56,
p < .009). There were no significant differences between the
sophomore participants and either the first year or the upper-
class participants, with regard to religious attendance.
Discussion
The results of this study, namely that ritual attendance and
non-ritual attendance decreases during college, support the
findings reported by Lee (2002) and extend them in terms of
our finding that non-ritual attendance also decreases during
college. This later finding is not surprising since it may be ex-
pected that attendance at non-ritual church events would de-
crease because college students appear to be decreasing their
attendance at ritual events.
It is notable that no significant differences were reported for
the DUREL measure, which is a measure of religion. It is likely
that differences were found with the PRI and not with the
DUREL because the PRI is a multi-dimensional measure, with
separate scales for each of nine dimensions, whereas the
DUREL, although it has one item that asks about church atten-
dance, consists of a total score, which precludes a sensitivity to
the specific area of ritual and non-ritual attendance.
Additional results revealed that spirituality, as measured by
the DSES, decreased during the college years. However, this
finding did not occur on the other measures of spirituality,
namely the STS and the SIBS. It is possible that these results
are due to the fact that the DSES purports to measure how often
certain spiritual experiences occur, while the other two scales
purport to measure beliefs in unity, contentment, a greater
power and other internal beliefs. It may be that the DSES is
more experiential and the other measures are more cognitive.
These results are intriguing and certainly require additional
research.
Open Access
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