Validation of the Centrality of Religiosity Scale for the Portuguese Population.

The main aim of this study was to validate and adapt the Centrality of Religiosity Scale to the Portuguese population. A total of 1018 subjects participated in this study. The metric qualities demonstrated in the analyses suggested that the factor structure was based on five dimensions identical to those proposed by its authors. After analysing its psychometric qualities, we concluded that this instrument can be applied to the Portuguese population and is a valuable tool in studies related to the psychology of religion and spirituality.

Professional and Personal Attitudes toward Discussing Sexuality and Degree of Religiosity among Social Workers.

This study investigated the correlations between social workers' levels of religiosity and their professional attitudes toward discussing sexual health. The focus was particularly on the potential mediating role of their attitudes to heteronormative beliefs. A random sample of 150 social workers from Israel (Jewish [63.3 percent], Palestinian-Arab [36 percent], and those who self-identified as "other" [0.7 percent]) completed a self-administered questionnaire. The findings revealed significant correlations among professional attitudes toward discussing sexual health, attitudes toward heteronormativity, and degree of religiosity. Social workers with higher levels of religiosity exhibited higher levels of heteronormative beliefs, which, in turn, influenced their professional attitudes toward discussing sexual health. Furthermore, the findings highlight the importance of challenging heteronormative perspectives for all social welfare service users. Social work must establish culturally sensitive training to challenge the hegemony of heteronormative perspectives while connecting to religious and conservative values and perceptions.

The Intersection of Faith and Neurodiversity: Unraveling Religiosity in Autistic Adolescents-A Critical Review Analysis.

This literature review aims to explore religiosity, faith, and related beliefs in autistic adolescents. The term religiosity was used interchangeably with various related concepts such as faith, spirituality, and religious beliefs, and a broader, multifaceted approach encompassing the cognitive, subjective, social, cultural, and emotional domains of religiosity is analyzed in this population subgroup. In alignment with the neurodiversity paradigm, this review endeavors to adopt an inclusive lens toward autism spectrum conditions, appreciating the spectrum of cognitive and behavioral differences and highlighting the importance of recognizing strengths and challenges alike, reflecting the nuanced discourse surrounding neurodiversity and autism spectrum conditions. However, terms such as "high-functioning autism" and "disorder" were used where needed to reflect the journals included in the review. A systematic search was conducted by accessing academic search engines such as APA PsycInfo, APA PsycArticles, APA PsycTests, and PubMed. Only peer-reviewed articles written in English and performed on human subjects were included using strict inclusion and exclusion criteria. Several recurring themes were identified from the 13 articles selected after review for relevance and quality. The most important finding was the association of different terminologies and features while exploring "religiosity in autism." Thirty-nine key themes were identified, which were grouped into six major themes. These were religious faith, spirituality, and its expression in autistic adolescents; religious behaviors and practices of autistic adolescents; cognition and religion in autistic teens; social and cultural influences on religiosity in autistic young ones; parents' and carers' influence, perspectives, and experiences about faith and spirituality on autistic adolescents; and perceived benefits of faith to autistic teens: parents and adolescent perspectives. Looking at the concept of religiosity and spirituality as a whole, it can be inferred from the available research included in this review that religiosity (cognitive abilities, behaviors, and experiences) in a subset of autistic adolescents (high-functioning autism) might not be significantly subdued as compared to neurotypical adolescents. However, there is not enough research to conclude the same or the opposite for autistic adolescents in general. When found, reserved religiosity could be attributed to a plethora of factors, and decreased mental ability or mentalization, empathy, or imagination did not seem to be the sole or primary predictors or contributors to religiosity. The role of culture, parents, carers, and religious affiliations was significant and might be a stronger contributor to religiosity and its expression than other previously argued predictors like mentalization. Many autistic teens and their carers regard religiosity and spirituality as essential domains in their and their children's lives, want their children to be given opportunities to be a part of religious groups and affiliations, and look forward to government, religious, and healthcare authorities actively supporting them in this domain. The findings call for policymakers, religious leaders, and stakeholders to devise strategies for inclusion and support for autistic adolescents. The possible role of religion as a resource and coping strategy for these children and their families is worth exploring.

Beyond Belief and Practice: An Exploratory Literature Review and Discussion of the Differential Impact of Spirituality and Religiosity on Mental Health Disorders.

The relationship between spirituality and religiosity and their impact on mental health is intricate and underexplored. This exploratory review aims to elucidate the distinct effects of these constructs, highlighting their contributions to psychological well-being and clinical practices. By dissecting the impacts of spirituality and religiosity on mental health, the study focuses on their individual and combined roles in shaping therapeutic approaches and theoretical understandings in the field. A literature review was conducted using PubMed, focusing on articles discussing spirituality, religiosity, and their intersection with mental health and psychopathology. Out of 312 identified articles, 69 peer-reviewed articles were included after screening for relevance. The results indicate that spirituality and religiosity significantly influence mental health yet are often conflated, leading to research inconsistencies and clinical challenges. Spirituality, as a broad and individualistic pathway, enhances personal well-being and resilience, often transcending organized religious practices. In contrast, religiosity, with its structured community support, sometimes imposes constraints that exacerbate stress under specific doctrinal pressures. Neurobiological evidence suggests that both constructs interact with cognitive processes and brain function, influencing emotional regulation and stress response. The study concludes that distinguishing between spirituality and religiosity is essential for precise academic discourse and effective clinical practice. This differentiation allows for more personalized therapeutic approaches, accommodating an individual's spiritual and religious contexts. The authors propose a refined framework for future research and therapeutic applications to be sensitive to the nuanced experiences of individuals and to better tailor interventions in clinical settings.

Spirituality, Religiosity, Caring Behavior, Spiritual Care, and Personalized Care Among Student Nurses: A Descriptive Correlational Study in the Philippines.

This study sought to determine the student nurses' spirituality, religiosity, caring behavior, spiritual care, and personalized care. Further, it sought to determine the relationship between spirituality, religiosity, and caring behavior in student nurses' spiritual care and personalized care. The study used a descriptive correlational design using convenience sampling to collect data from 1248 student nurses in the Philippines from December 2023 to February 2024. We collected data using the Spirituality and Spiritual Care Scale rating scale and the Caring Behaviors Inventory. The study revealed that the mean scores of the students in their "spirituality" and "religiosity" were 4.08 (SD = 0.98) and 2.99 (SD = 1.26), respectively. Student nurses had sufficient confidence and skills in spiritual care, caring behavior, and personalized care. The students' age had a weak and negative association with the students' spirituality and religiosity. Students from University A had higher levels of spirituality and religiosity than students from University B, University C, and University D. Students in the 4th year level were more religious than 3rd year students. Students who had their last clinical exposure in the Admission and emergency room reported poorer caring behaviors than those who had previous clinical exposure in the Medical-surgical ward, Obstetrics and gynecology, Intensive Care Units, and Community. There is no significant relationship between a student nurse's spiritual care and caring behavior. This trend is similar to caring behavior and personalized care. The students' age predicts their personalized care.

Mitigating the Impact of Religiously Based Family Expectations on Depression Among Sexual and Gender Minorities: The Role of Authenticity.

Although it is clear that religious beliefs can motivate family rejection among sexual and gender minorities (SGMs), ultimately harming their mental health, researchers have not examined the direct link between religiously based family expectations and mental health. In the present study, we first developed the Religiously Based Family Expectations Scale. The scale demonstrated good reliability and factor structure. It evidenced convergent and divergent validity with other measures of religiousness and sexual identity, as well as incremental validity in predicting mental health outcomes above and beyond these measures. Next, we examined how religiously based family expectations related to depression in a sample of 534 SGMs with a conservative religious background (raised as part of the Church of Jesus Christ of Latter-day Saints). We found that religiously based family expectations were positively related to depression but that this relationship was moderated by authenticity such that religiously based family expectations exerted a much stronger relationship with depression among SGMs who evidenced less authenticity.

The Association Between Spirituality, Self-Esteem, Anxiety and Depression: A Comparative Exploratory Study Between People with a Spinal Cord Injury and Healthy Subjects in Greece.

The purpose of this study was to evaluate spirituality, religiosity, self-esteem, depression, and stress in people with spinal cord injuries. The Royal Free Questionnaire for Spiritual and Religious Beliefs, the Rosenberg Self-Esteem Scale, the Center for Epidemiologic Studies Depression Scale, and the Spielberger State-Trait Anxiety Scale were all designed for the current study to collect demographic and injury-related information. In the study, 88 patients with traumatic SCI and 88 healthy subjects were included. Half of the participants and healthy subjects were women, while the mean age of the healthy subjects was 42.8 years and that of the subjects was 42.4 years. The majority of participants were Greek (97.2%), while 44.1% were married or with a partner and 43.2% were single. The mean depression and stress score was higher in patients than in healthy subjects, and the mean score of self-esteem was lower in patients than healthy subjects. Multivariable linear regression model showed that patients who believed more that a spiritual force or power outside of ourselves can influence what happens in everyday life had less depression and stress. People with spinal cord injuries experience extreme stress, anxiety, and depression. Spirituality and religiosity can play a significant role in their recuperation, rehabilitation, and adaptation.

Death anxiety and religiosity in a multicultural sample: a pilot study examining curvilinearity, age and gender in Singapore.

This study investigated the association between multidimensional death anxiety and religiosity in multicultural Singapore by examining potential variations by age and gender. We also explored the possibility of a curvilinear effect, where highly religious or non-religious individuals report lower death anxiety than moderately religious people, forming an inverted U-curve pattern. Data were collected from 110 participants using questionnaires that assessed death anxiety and religiosity. Parametric and non-parametric tests were then conducted. The findings showed that women had significantly higher death anxiety and religiosity than men, and highly and moderately religious people had significantly higher death anxiety than non-religious people. People of all age groups had similar levels of death anxiety. These findings highlight the importance of developing targeted death anxiety interventions that integrate spiritual aspects in Singapore so that clinicians can provide culturally competent care.

Spirituality, Religiosity, and Mental Health in Patients with Idiopathic Inflammatory Myopathies: A Brazilian Multicentric Case-Control Study.

No published studies have investigated the correlation between religiosity, spirituality, mental health, and idiopathic inflammatory myopathy (IIM) or systemic autoimmune myopathy. Therefore, we aimed to evaluate the association between religiosity/spirituality, sociodemographic factors, and the mental health of IIM patients. This is a multicenter case-control study that included 151 patients with IIMs and 95 individuals without autoimmune diseases (controls), held between August 2022 and April 2023. This study used a semi-structured questionnaire that included sociodemographic information and the juxtaposition of the following questionnaires: the Attitudes Related to Spirituality Scale (ARES); the Duke University Religion Index (DUKE), which is composed of the organizational religious affiliation (ORA), non-organizational religious affiliation (NORA), and intrinsic religiosity (IR) domains; and the General Health Questionnaire-12 (GHQ-12). Data were analyzed using Epi Info software 7.2.5 (Centers for Disease Control and Prevention, Atlanta, GA, USA). A comparison between the mean values of the ARES, DUKE, and GHQ-12 scales was made using the Wilcoxon-Mann-Whitney and Kruskal-Wallis tests. A logistic regression test was used with the variables whose difference was statistically significant in the univariate analysis. Correlation analysis was performed using the Spearman rho coefficient. A higher prevalence of evangelicals and a lower prevalence of Catholics (p < 0.050) were seen in the IIM group compared to controls. Positive association was demonstrated between IIMs and the pardo ethnicity (OR = 2.26, 95% CI = 1.20-4.25, p = 0.011), highest ORA (OR = 2.81, 95% CI = 1.53-5.15, p < 0.001), NORA (OR = 3.99, 95% CI = 1.94-8·18, p < 0.001), IR (OR = 5.27, 95% CI = 2.32-11.97, p < 0.001), and ARES values (OR = 1.08, 95% CI = 1.04-1.13, p < 0.001). Mental health levels were compared between the groups (p > 0.999). Therefore, higher levels of religiosity and spirituality were observed in the IIM group than in the control group, but there was a similar distribution of mental health levels. The following can be cited as advantages of the present study: (i) the large sample for a rare disease with the presence of a control group; (ii) the multicenter characteristic with participation from three regions of Brazil; (iii) being the first study to map aspects of religiosity, spirituality, and mental health in IIMs.

Prevalence of Depressive Symptoms and Its Association with Religiosity and Spiritual Intelligence Among Adults in Rural Puducherry, India: A Community-Based Study.

Depression is a serious mental health problem globally, and its multifactorial origin and interconnections with spiritual intelligence are yet to be explored. Spiritual intelligence and religiosity are distinct concepts but share a collective goal of connecting to the divine force. This cross-sectional study (March 2021-September 2022) in rural Puducherry, India, aimed to find out the prevalence of depression and its association with spiritual intelligence and religiosity. Out of the 381 participants, 14.4% reported signs of depression, and individuals without depressive symptoms showed high levels of religious engagement and subjective religiosity. Those with low spiritual intelligence reported more depressive symptoms (15.4%) compared to those with moderate levels (3.4%). The findings highlight a significant depression burden in rural areas, emphasising the potential roles of spiritual intelligence and religiosity in mental health among diverse populations, especially the elderly.

Befriending the body through clothes: the role of clothing in secular and religious women's body appreciation.

Background: Women invest in their appearance through clothes, and the way they view their bodies translates into how they choose to dress. Nonetheless, body image research often overlooks the role of clothing in fostering body appreciation. This study examined the impact of a psychoeducational feministic course on the sociology and psychology of attire, on students' clothing functions and body appreciation. Methods: The participants were 114 female MA students (47 secular, 67 religious) between the ages of 24 and 64 who completed the Body Appreciation Scale and Function of Clothing scale at the beginning and end of the course. Results: The results support the contribution of the course to changes in participants' clothing functions and improvement in their body appreciation F(1,96) = 32.33, p < 0.001, partial Eta squared = 0.25. Surprisingly, religiousness had no impact on the results. Discussion: This research contributes to the field of positive body image by presenting the potential role of clothing in fostering body appreciation among women. It demonstrates the benefits of investing in clothing that are less driven by external standards and more by the expression of valued aspects of the self.

Association Between Religiosity and Spirituality and Cocaine Use: A Systematic Review.

Previous literature has evidenced a possible impact on health, mental health, and health-related faith behaviors due to the effects of an individual's spiritual dimension. The aim of this study is to collect and summarize all current data from observational studies regarding the association between religiosity or spirituality (R/S) and cocaine use (CU). A systematic literature search of analytical observational studies on the association between religiosity or spirituality and the use of cocaine was performed in PubMed and Scopus databases. Twenty observational studies were included in this review. Fifteen of the twenty observational studies found that a higher level of religiosity was associated with lower lifetime and actual cocaine use, both in adults and adolescents. However, one study conducted in a sexual minorities sample found that higher religiosity-measured as frequency of private religious activities such as prayer-was associated with a higher probability of cocaine use. Two studies found no evidence of any association between religiosity and cocaine use, and two found mixed results. This review found a possible protective role of religiosity on cocaine use, even if the cross-sectional nature of the greater part of the studies prevented drawing any casual relation. Future studies with a longitudinal approach are required. However, the support of activities aimed at broadening a religious attitude and beliefs could result in creating an environment protective for young people against cocaine use.

What Do We Know About the Influence of Believers' Religiosity on Happiness and Gratitude? - A Perspective for Clinical Practice.

Introduction: The recognition of religion's significance in mental health has led to several scientific advances in diagnosis or treatment. In contrast, Vietnam is a multi-religious Southeast Asian country with a large number of believers, but there is almost no research addressing the impact of religiosity among Vietnamese believers on mental health concerns such as depression, happiness, and gratitude. Participants and Methods: Our cross-sectional study was focused on Vietnamese believers (N = 374), surveyed directly at different religious facilities in Vietnam. The present study was evaluated utilizing the partial least squares-structural equation modeling (PLS-SEM) methodology. Results: The primary findings of the study indicate that (i) age was found to positively moderate the association between intrinsic religiosity and gratitude (ß = 0.191, 95% CI [0.116, 0.277], p < 0.001); (ii) Intrinsic religiosity has a positive influence on depression-happiness scale (ß = 0.276, 95% CI [0.168, 0.373], p < 0.001) and gratitude (ß = 0.337, 95% CI [0.205, 0.466], p < 0.001); Moreover, (iii) gratitude has a positive influence on depression-happiness scale (ß = 0.381, 95% CI [0.280, 0.491], p < 0.001); Finally, (iv) the study revealed that gratitude mediates the relationship between intrinsic religiosity and depression-happiness scale (ß = 0.128, 95% CI [0.071, 0.197], p < 0.001). Discussion: The findings of this study suggest that gratitude could potentially play a significant role in comprehending the association between religiosity and the levels of depression and happiness experienced by religious individuals in Vietnam.

Religious Involvement, Vegetarian Diet, and Mental Well-Being Among Seventh-day Adventists in Peru.

Mental well-being is conditioned by several factors, including religious involvement and diet. However, this evidence does not exist among members of the Seventh-day Adventist Church (SDA) in Latin America, particularly Peru. This study evaluated the association between religious involvement and vegetarian diet with mental well-being in members of the SDA Church in Peru. In this cross-sectional study, the sample included 767 participants, aged 18 to 59 years. A face-to-face and online survey was administered that included information on the dietary regimen and sociodemographic characteristics. Religious involvement and mental well-being were measured using the 12-item version of the General Health Questionnaire (GHQ-12) and the Duke University Religion Index (DUREL), respectively. A multivariate analysis was conducted to investigate the factors associated with mental well-being. Being female (ß = 1.80, p < 0.001), coming from the highland region (ß = 1.98, p < 0.001), having a basic educational degree (ß = 1.85, p < 0.001), a higher level of religious involvement (ß = 0.34, p < 0.001), and being vegetarian (ß = 1.21, p < 0.001) were associated with greater mental well-being. This evidence highlights the implication of religious participation and a vegetarian diet in mental health, not only among SDA church members but also in a broader context. However, it should be recognized that direct transfer of church-based health promotion interventions and strategies to the general population can present challenges; therefore, it is suggested that these strategies should be adapted and adjusted to consider differences in the community context.

The Religious Nature of the Psyche, Semiotic Mediation, and the Evanescence of Identity in Liminality.

von Fircks' (Integrative Psychological and Behavioral Science 1-20, 2003) essay on the experience of meditation is rich in stimuli and insights. This paper aims at extrapolating and developing a germinal element from it: Semiotic mediation constitutes the core of the religious nature of the human psyche. It represents both the drive for transformation in the transcendence of the relational process and the search for stability and fixedness in the immanence of the experience of the present moment. The religiosity of the mind can be considered the expression of a transcendent function of semiosis in the very act of looking at an elsewhere in the present moment. The semiotic mediation of the religious psyche seeks meaning in the very act of creating it.

Translation, validation, and comparison of genetic knowledge scales in Greek and German.

Introduction : Advances in biosciences have significantly expanded our knowledge and capabilities in medicine and technology. Genetic tests can now predict hereditary predisposition or susceptibility to diseases, while gene-editing tools like CRISPR/Cas enable easy repair of disease genes in both somatic and germline cells, ensuring permanent genome correction. Despite these advancements, there is a shortage of valid instruments for studying the knowledge about these technologies. To fill this gap, our study aims to translate and validate various scales to effectively measure the public's knowledge of genetics. Methods: A convenience sample of N = 567 (Germany n = 317, Greece n = 250) participants completed a Google Forms questionnaire between December 2022 and June 2023, which included the General Knowledge of Genes and Heredity (GKGH), Knowledge about Gene-Environment Interaction (KGEI), and Knowledge of Modern Genetics and Genomics (KMGG) questionnaires. Analyses included internal consistency, structural validity, construct validity, and retest reliability with a subset of n = 72 (DE) and n = 50 (GR). Correlation analyses and group differences were evaluated for gender, education, religiosity, age, prior experience with genetic testing, and preferences toward potential providers of genetic testing. This study used the STROBE checklist for reporting. Results: The GKGH exhibited low values in internal consistency and item analysis, along with a ceiling effect within the German group. However, it demonstrated good values in retest and construct validity. In the Greek group, all properties were highly satisfactory. The KMGG consistently displayed excellent properties across all analyses, whereas the KGEI only showed convincing results in construct validity and item analysis. Discussion: The GKGH and KMGG demonstrated strong psychometric properties with varying difficulty levels dependent on the sample, with the German sample demonstrating a notably higher understanding of genetic technologies. Despite displaying acceptable properties, the KGEI fell short of measuring what its title suggests. Participants' level of education showed a significant correlation with knowledge of genetic technologies, and only in the Greek sample did experiences with genetic tests influence knowledge. Preferences regarding availability of genetic testing are comparable between the two countries, with variations influenced by factors such as age, gender and religiosity.

Family religiosity and climate: the protective role of personal interiorized religiosity in deviance propensity among justice-involved juveniles.

According to the literature, religious commitment could be a protective factor against dangerous behaviors, such as criminal offending, unsafe sex, and substance use. Our study aims to investigate the influence of Family Religiosity and climate on anger dysregulation and deviance propensity in a sample of 214 justice-involved boys from Italian Youth Detention Centers (range 14-25). The sample was divided into religious (n = 102) and non-religious (n = 112) justice-involved juveniles. Participants filled in the following questionnaires: Deviant Behavior Questionnaire, Aggression Questionnaire, Family Communication Scale, Moral Disengagement Scale, and the Multidimensional Scale of Perceived Social Support. We used a partial least square structural equation modeling (PLS_SEM) method to build our model and we found that Family Religiosity was positively associated with Family Climate which was negatively associated with Anger Dysregulation and Deviance Propensity, and Anger Dysregulation was positively related to Deviance Propensity. The multigroup analysis confirmed that for justice-involved juveniles who interiorized religious discipline and beliefs, Family Religiosity showed a positive association with Family Climate, which had a negative relationship with Anger Dysregulation, which strongly predicted Deviance Propensity. This result could be useful to promote new development goals and preventive activities and interventions based on positive religiosity values in juveniles' behavior.

When the one true faith trumps all: Low religious diversity, religious intolerance, and science denial.

Past theories have linked science denial to religiosity but have not explained its geographic variability. We hypothesize that it springs not only from religious intensity but also from religious intolerance, which depends greatly on the experience of religious diversity and hence on geography. The belief that one's religion trumps other faiths precipitates the stance that it trumps science too. This psychological process is most likely to operate in regions or countries with low religious heterogeneity. We measure the rejection of science not only in people's refusal to follow specific health recommendations, such as taking COVID-19 vaccines, but also in general measures of scientific engagement and attainment. We rule out alternative explanations, including reverse causality and spurious correlations, by conducting controlled experiments and running robustness checks on our statistical models.

Investigating spiritual care perceptions and religious coping methods among the relatives of terminally ill patients during the COVID-19 pandemic: the case of Turkey.

BACKGROUND: The COVID-19 pandemic in Turkey and around the world has had a profound impact on the families of terminally ill patients. In this challenging period, investigating the spiritual care perceptions and religious coping methods of patients' relatives is an essential step towards understanding the experiences in this process with the additional challenges brought by the pandemic and developing appropriate support services. This study aims to determine the spiritual care perceptions and the use of religious coping methods among the relatives of terminally ill patients in Turkey during the COVID-19 pandemic. METHODS: The sample of this descriptive and correlational study consisted of the relatives of terminally ill patients (n = 147) who were receiving treatment in the Anesthesiology and Reanimation Intensive Care Unit of a state hospital in Turkey. Spirituality and Spiritual Care Rating Scale and the Religious Coping Scale to them using face-to-face interviews. Mann-Whitney U test, Kruskal-Wallis test, and Spearman's correlation analysis were used to analyze the data. RESULTS: The mean age of the participants was 38.84 ± 11.19 years. Also, 63.3% of them were employed. The participant's total score on the Spirituality and Spiritual Care Rating Scale was 57.16 ± 6.41, and it was determined that the participants' level of perception of spirituality and spiritual care concepts was close to good. When the Religious Coping Scale scores of the participants were examined, it was found that both Positive Religious Coping levels (23.11 ± 2.34) and Negative Religious Coping levels (9.48 ± 1.47) were close to high. There was no correlation between the scores of RCOPE and SSCRS (p > 0.05). CONCLUSION: As a result, it was determined that the level of perception of spirituality and spiritual care concepts of the relatives of terminally ill patients during the COVID-19 pandemic was close to sound, and their Positive Religious Coping levels were high. Epidemics are a reality of the world, and it is essential to learn lessons from this process and take precautions for the future. We offer a perspective to realize the coping power of religion and spirituality, which are integral parts of life. The needs of terminally ill patients' relatives, a sensitive group, become visible.

Sin in the Digital Flesh? Religiosity and the Sexting Behavior of Women and Men in the United States.

Scholars have noted a rise in sexting behavior in the aftermath of the COVID-19 pandemic. Although the association between religion and sexual behavior has been widely studied, researchers have yet to consider whether sexting behavior might vary according to levels of religiosity. Building on prior research, this study uses national survey data to formally test whether several dimensions of religiosity (religious attendance, divine control, and religious/spiritual struggles) are associated with the sexting behavior of women (n = 619, Mage = 40.28, SD = 11.50) and men (n = 548, Mage = 40.04, SD = 11.51). Results suggest that the odds of sexting are lower among women who report higher levels of in-person religious attendance (not virtual attendance) and greater perceptions of divine control. Among women and men, the odds of sexting are higher among those who report more religious/spiritual struggles. This study is among the first to show how various dimensions of religiosity might influence sexting behavior in different ways for women and men during the COVID-19 pandemic. It is important for future research to replicate our findings and to consider whether other dimensions of religiosity might also contribute to the likelihood of sexting in an increasingly digital world.