Journal of Religion and Health, Vol. 30, No. 4, Winter 1991
The Spiritual Experience Index: A Measure of Spiritual Maturity VICKY GENIA A B S T R A C T : The Spiritual Experience Index was developed to measure spiritual maturity in persons of diverse religious and spiritual beliefs. The scale was constructed from a developmental rather than a multidimensional conceptualization of faith. Initial findings from a religiously heterogeneous college sample indicated good reliability for the SEI and supported its use as a unidimensional measure. Higher scores on the SEI were significantly related to lower dogmatism and intolerance of ambiguity. The SEI was also moderately related to higher religious participation and positively correlated with intrinsicness and quest. However, compared with the intrinsic and quest scales, the SEI emerged as the strongest indicator of adaptive spiritual functioning. Directions for future research are suggested.
The study of religion in psychological research has been fraught with methodological difficulties. Measurement of the religious variable has been particularly problematic) partly owing to difficulties inherent in defining such a complex phenomena as religiousness, and partly owing to problems encountered in measuring the concept once defined. 2 Many theoretical frameworks for defining and measuring the religious variable have been proposed over the past three decades. However, Allport's theory of intrinsic-extrinsic religious motivation~ has been the most fruitful. 4 Allport conceptualized an extrinsic religious motivation as an immature, utilitarian approach to religion. By contrast, an intrinsic motivation was theoretically characterized by a mature commitment to religious ideals. According to Allport, intrinsic religiousness contributes to the individual's psychological and emotional health, while extrinsic religiousness is associated with maladjustment. Although considerable support exists for the validity and usefulness of the intrinsic-extrinsic paradigm, 5 the theory has been challenged on both theoVicky Genia, Psy.D., is with the Center for Psychological and Learning Services at The American University in Washington, D.C. 337
9 1991 Institutes of Religionand Health
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Journal of Religion and Health
retical and empirical grounds, 6 leading some to recommend abandoning the paradigm and directing efforts toward new theoretical and scale developments. 7 In an attempt to correct the shortcomings of the I-E model, Batson proposed a three-dimensional schema of Means, End, and Quest religiousness. 8 While the Means and End dimensions are conceptually similar to E and I respectively, Quest was defined as a more cognitively sophisticated religious style. Batson developed the Quest scale to measure this open-minded, questioning approach to faith. However, as with I and E, Quest is also fraught with conceptual and psychometric difficulties9 that "severely challenge previous interpretations of Quest data. ''1~ Other multidimensional models and corresponding scales followed Allport's pioneering work. 11 However, because these scales were developed from a Christian interpretation of faith, findings cannot be generalized to persons whose spiritual beliefs are not rooted in Christian ideology. Furthermore, some critics have challenged the multidimensional approach to scale construction. TM Because multidimensional frameworks neither illuminate the relations among the religious dimensions 13 nor explain the psychological dynamics underlying individual differences on the dimensions, ~4 theorists are shifting toward developmental paradigms of individual spiritual striving. ~5 These theorists conceptualize faith as a developmental phenomenon which, under favorable psychosocial conditions, follows a normative progression from a highly egocentric religiosity in childhood to a self-transcending faith in middle adulthood. Recent stage models illuminate the changes in spiritual thinking, feeling, and experiencing that unfold as the individual grows and matures.~These changes are believed to occur independently of the individual's specifiC theological beliefs. A recent reformulation of faith developmental theory applies the contributions of psychoanalytic developmental psychology to the understanding of psychospiritual functioning.~ The theory proposes that adults may be spiritually immature because of early developmental failures. Inadequate nurturing in early childhood causes these individuals to lack a basic sense of trust in others and confidence in themselves. Feeling threatened from within and without, and needing external support, many turn to religion to provide a sense of security and to defend against feelings of inadequacy. Those who progress to higher psychospiritual stages have acquired the internal resources that enable them to develop a more mature spiritual commitment. The fifth stage in the schema, Transcendent Faith, conceptualizes the highest level of spiritual development. The ten criteria for this stage represent a synthesis of the literature on religious maturity. 1. transcendent relationship to something greater than oneself; 2. style of living, including moral behavior, is consistent with spiritual values;
Vicky Genia
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3. commitment without absolute certainty; 4. openness to spiritually diverse viewpoints; 5. a mature faith is divested of egocentricity, magical thinking, and anthropomorphic God concepts; 6. a mature spiritual outlook includes both rational and emotional components; 7. social interest and humanitarian concern; 8. mature faith is life enhancing and growth producing; 9. meaning and purpose in life; 10. mature faith is not dependent upon a particular dogma, set of practices, or formal religious structure. The theory presents these criteria as key characteristics that distinguish the spiritually mature from those in lower stages of spiritual development. The Spiritual Experience Index was developed from these criteria to measure spiritual maturity. The SEI differs from existing religiosity scales in two important ways. First, the SEI is theoretically grounded in a developmental rather than a multidimensional conceptualization of faith. Therefore, scores are not used to categorize individuals into specific religious types but to assess their degree of spiritual maturity. Second, the items for the SEI were constructed to maximize the scale's relevance for persons of diverse religious and spiritual beliefs. In the present study we conducted a series of analyses to establish the validity and reliability of the SEI. On the basis of our conceptualization of mature faith, it was predicted that higher SEI scores would be associated with greater self-esteem, lower intolerance of ambiguity, and lower dogmatism.
Method Measures. Subjects who participated in this investigation completed 50 items constructed from the criteria for Transcendent Faith. Participants responded to each item on a six-point Likert-type of scale ranging from "strongly disagree"-I to "strongly agree"-6. For comparative purposes, subjects also completed Allport's Religious Orientation Inventory17and Batson's Quest Scaley In addition, a Global Index of Spirituality was assessed for each participant by asking subjects to rate the importance of spirituality to themselves on a four-point scale ranging from "very important" to "unimportant." The personality measures used in this study included a short form of the Rokeach Dogmatism Scale, ~9 Budner's Intolerance of Ambiguity Scale, 2~and the Rosenberg Self-Esteem Scale. 21
340
Journal of Religion and Health
Participants also identified their sex, ethnic group, education level, and religious affiliation. Finally, religious participation was assessed by a fourpoint scale measuring the frequency of attendance at worship services. Categories ranged from "more than once a week" to "less than once a month."
Procedure. Faculty members and campus ministers at an urban university were asked to assist in recruiting volunteers for this study. A questionnaire labeled "Inquiry Concerning Social and Spiritual Values" was distributed to students during classes and following campus worship services, to be completed and returned anonymously to the investigator. Additionally, students were encouraged to give copies of the questionnaire to friends, relatives, and acquaintances. Person of all faiths, as well as the religiously unaffiliated, were invited to participate. By this procedure, 75 usable questionnaires were obtained from a spiritually diverse sample. Subjects. Forty percent of the participants identified themselves as Catholic; 28% represented a broad range of Protestant denominations; 23% were Jewish; 1% was categorized as "other"; and 8% were religiously unaffiliated. There were 33 males and 42 females with a mean age of 26. The sample was predominantly Caucasian (83%), and the average respondent had three years of college education. Frequent and infrequent worship attenders were equally represented, with 51% attending religious services at least twice a month, and 49% attending less than once a month. Eighty-one percent of subjects indicated that spirituality was very important or moderately important to them, and 19% considered spirituality to be slightly important or unimportant. Results Reliability and factor analysis of the SEI. To determine the internal reliability of the 50-item Spiritual Experience Index, Cronbach's alpha statistics were calculated. This procedure yielded a reliability estimate of .82. Inspection of the corrected item-total correlation for each item revealed six with negative correlations. These were eliminated from the scale. The reliability estimate for the remaining 44 items was .86. Six more items were eliminated on the basis of the item-total statistics for the 44-item scale. Elimination of these items raised the internal reliability to .87. The 38 items were then entered into a Principle Axis Factoring Analysis. The items held up as a unidimensional construct. No factors emerged that explained a meaningful portion of the variance. Finally, the distribution of scores for all subjects on the 38-item SEI was inspected. Scores formed a normal distribution ranging from 103 to 211 with a mean of 166 and a median of 164.
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TABLE 1 Intercorrelations Among Demographic, Religious, and Personality Variables Variable 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.
2
3
4
5
6
Correlation 7 8
Sex1 -.29 a -.14 -.22 -.11 .01 -.03 -.19 Age .355 .02 .11 -.07 -.01 .12 Education -.03 -.07 -.07 -.18 .08 Rokeach .41c -.03 .27a .13 Budner -.04 .16 -.05 Rosenberg .08 .08 Worship .50c Global Index Quest Extrinsic Intrinsic SEI
9 -.18 .05 .08 -.04 -.13 .11 -.12 .24a
10
11
12
.16 -.17 .04 -.09 .08 -.05 -.04 -.08 -.01 .11 .23a -.52 c .27 .04 -.40 c -.12 .09 .16 -.14 .75c .24a -.26 a .71~ .53r - .17 .25a .44r -.315 -.18 .43c
ap
The Spiritual Experience Index: A Measure of Spiritual Maturity VICKY GENIA A B S T R A C T : The Spiritual Experience Index was developed to measure spiritual maturity in persons of diverse religious and spiritual beliefs. The scale was constructed from a developmental rather than a multidimensional conceptualization of faith. Initial findings from a religiously heterogeneous college sample indicated good reliability for the SEI and supported its use as a unidimensional measure. Higher scores on the SEI were significantly related to lower dogmatism and intolerance of ambiguity. The SEI was also moderately related to higher religious participation and positively correlated with intrinsicness and quest. However, compared with the intrinsic and quest scales, the SEI emerged as the strongest indicator of adaptive spiritual functioning. Directions for future research are suggested.
The study of religion in psychological research has been fraught with methodological difficulties. Measurement of the religious variable has been particularly problematic) partly owing to difficulties inherent in defining such a complex phenomena as religiousness, and partly owing to problems encountered in measuring the concept once defined. 2 Many theoretical frameworks for defining and measuring the religious variable have been proposed over the past three decades. However, Allport's theory of intrinsic-extrinsic religious motivation~ has been the most fruitful. 4 Allport conceptualized an extrinsic religious motivation as an immature, utilitarian approach to religion. By contrast, an intrinsic motivation was theoretically characterized by a mature commitment to religious ideals. According to Allport, intrinsic religiousness contributes to the individual's psychological and emotional health, while extrinsic religiousness is associated with maladjustment. Although considerable support exists for the validity and usefulness of the intrinsic-extrinsic paradigm, 5 the theory has been challenged on both theoVicky Genia, Psy.D., is with the Center for Psychological and Learning Services at The American University in Washington, D.C. 337
9 1991 Institutes of Religionand Health
338
Journal of Religion and Health
retical and empirical grounds, 6 leading some to recommend abandoning the paradigm and directing efforts toward new theoretical and scale developments. 7 In an attempt to correct the shortcomings of the I-E model, Batson proposed a three-dimensional schema of Means, End, and Quest religiousness. 8 While the Means and End dimensions are conceptually similar to E and I respectively, Quest was defined as a more cognitively sophisticated religious style. Batson developed the Quest scale to measure this open-minded, questioning approach to faith. However, as with I and E, Quest is also fraught with conceptual and psychometric difficulties9 that "severely challenge previous interpretations of Quest data. ''1~ Other multidimensional models and corresponding scales followed Allport's pioneering work. 11 However, because these scales were developed from a Christian interpretation of faith, findings cannot be generalized to persons whose spiritual beliefs are not rooted in Christian ideology. Furthermore, some critics have challenged the multidimensional approach to scale construction. TM Because multidimensional frameworks neither illuminate the relations among the religious dimensions 13 nor explain the psychological dynamics underlying individual differences on the dimensions, ~4 theorists are shifting toward developmental paradigms of individual spiritual striving. ~5 These theorists conceptualize faith as a developmental phenomenon which, under favorable psychosocial conditions, follows a normative progression from a highly egocentric religiosity in childhood to a self-transcending faith in middle adulthood. Recent stage models illuminate the changes in spiritual thinking, feeling, and experiencing that unfold as the individual grows and matures.~These changes are believed to occur independently of the individual's specifiC theological beliefs. A recent reformulation of faith developmental theory applies the contributions of psychoanalytic developmental psychology to the understanding of psychospiritual functioning.~ The theory proposes that adults may be spiritually immature because of early developmental failures. Inadequate nurturing in early childhood causes these individuals to lack a basic sense of trust in others and confidence in themselves. Feeling threatened from within and without, and needing external support, many turn to religion to provide a sense of security and to defend against feelings of inadequacy. Those who progress to higher psychospiritual stages have acquired the internal resources that enable them to develop a more mature spiritual commitment. The fifth stage in the schema, Transcendent Faith, conceptualizes the highest level of spiritual development. The ten criteria for this stage represent a synthesis of the literature on religious maturity. 1. transcendent relationship to something greater than oneself; 2. style of living, including moral behavior, is consistent with spiritual values;
Vicky Genia
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3. commitment without absolute certainty; 4. openness to spiritually diverse viewpoints; 5. a mature faith is divested of egocentricity, magical thinking, and anthropomorphic God concepts; 6. a mature spiritual outlook includes both rational and emotional components; 7. social interest and humanitarian concern; 8. mature faith is life enhancing and growth producing; 9. meaning and purpose in life; 10. mature faith is not dependent upon a particular dogma, set of practices, or formal religious structure. The theory presents these criteria as key characteristics that distinguish the spiritually mature from those in lower stages of spiritual development. The Spiritual Experience Index was developed from these criteria to measure spiritual maturity. The SEI differs from existing religiosity scales in two important ways. First, the SEI is theoretically grounded in a developmental rather than a multidimensional conceptualization of faith. Therefore, scores are not used to categorize individuals into specific religious types but to assess their degree of spiritual maturity. Second, the items for the SEI were constructed to maximize the scale's relevance for persons of diverse religious and spiritual beliefs. In the present study we conducted a series of analyses to establish the validity and reliability of the SEI. On the basis of our conceptualization of mature faith, it was predicted that higher SEI scores would be associated with greater self-esteem, lower intolerance of ambiguity, and lower dogmatism.
Method Measures. Subjects who participated in this investigation completed 50 items constructed from the criteria for Transcendent Faith. Participants responded to each item on a six-point Likert-type of scale ranging from "strongly disagree"-I to "strongly agree"-6. For comparative purposes, subjects also completed Allport's Religious Orientation Inventory17and Batson's Quest Scaley In addition, a Global Index of Spirituality was assessed for each participant by asking subjects to rate the importance of spirituality to themselves on a four-point scale ranging from "very important" to "unimportant." The personality measures used in this study included a short form of the Rokeach Dogmatism Scale, ~9 Budner's Intolerance of Ambiguity Scale, 2~and the Rosenberg Self-Esteem Scale. 21
340
Journal of Religion and Health
Participants also identified their sex, ethnic group, education level, and religious affiliation. Finally, religious participation was assessed by a fourpoint scale measuring the frequency of attendance at worship services. Categories ranged from "more than once a week" to "less than once a month."
Procedure. Faculty members and campus ministers at an urban university were asked to assist in recruiting volunteers for this study. A questionnaire labeled "Inquiry Concerning Social and Spiritual Values" was distributed to students during classes and following campus worship services, to be completed and returned anonymously to the investigator. Additionally, students were encouraged to give copies of the questionnaire to friends, relatives, and acquaintances. Person of all faiths, as well as the religiously unaffiliated, were invited to participate. By this procedure, 75 usable questionnaires were obtained from a spiritually diverse sample. Subjects. Forty percent of the participants identified themselves as Catholic; 28% represented a broad range of Protestant denominations; 23% were Jewish; 1% was categorized as "other"; and 8% were religiously unaffiliated. There were 33 males and 42 females with a mean age of 26. The sample was predominantly Caucasian (83%), and the average respondent had three years of college education. Frequent and infrequent worship attenders were equally represented, with 51% attending religious services at least twice a month, and 49% attending less than once a month. Eighty-one percent of subjects indicated that spirituality was very important or moderately important to them, and 19% considered spirituality to be slightly important or unimportant. Results Reliability and factor analysis of the SEI. To determine the internal reliability of the 50-item Spiritual Experience Index, Cronbach's alpha statistics were calculated. This procedure yielded a reliability estimate of .82. Inspection of the corrected item-total correlation for each item revealed six with negative correlations. These were eliminated from the scale. The reliability estimate for the remaining 44 items was .86. Six more items were eliminated on the basis of the item-total statistics for the 44-item scale. Elimination of these items raised the internal reliability to .87. The 38 items were then entered into a Principle Axis Factoring Analysis. The items held up as a unidimensional construct. No factors emerged that explained a meaningful portion of the variance. Finally, the distribution of scores for all subjects on the 38-item SEI was inspected. Scores formed a normal distribution ranging from 103 to 211 with a mean of 166 and a median of 164.
Vicky Genia
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TABLE 1 Intercorrelations Among Demographic, Religious, and Personality Variables Variable 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.
2
3
4
5
6
Correlation 7 8
Sex1 -.29 a -.14 -.22 -.11 .01 -.03 -.19 Age .355 .02 .11 -.07 -.01 .12 Education -.03 -.07 -.07 -.18 .08 Rokeach .41c -.03 .27a .13 Budner -.04 .16 -.05 Rosenberg .08 .08 Worship .50c Global Index Quest Extrinsic Intrinsic SEI
9 -.18 .05 .08 -.04 -.13 .11 -.12 .24a
10
11
12
.16 -.17 .04 -.09 .08 -.05 -.04 -.08 -.01 .11 .23a -.52 c .27 .04 -.40 c -.12 .09 .16 -.14 .75c .24a -.26 a .71~ .53r - .17 .25a .44r -.315 -.18 .43c
ap
