How does one become spiritual? The Spiritual Modeling Inventory of Life Environments (SMILE)
We report the theoretical background, psychometric properties, and correlates of the Spiritual Modeling Inventory of Life Environments (SMILE), a measure of perceptions of spiritual models, defined as everyday and prominent people who have functioned for respondents as exemplars of spiritual qualiti...
| Authors: | ; ; ; ; ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis
2009
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| In: |
Mental health, religion & culture
Year: 2009, Volume: 12, Issue: 5, Pages: 427-456 |
| Further subjects: | B
Measurement
B Spirituality B Validity B Health Promotion B Education B Religion B Social cognitive theory |
| Online Access: |
Presumably Free Access Volltext (lizenzpflichtig) |
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| 520 | |a We report the theoretical background, psychometric properties, and correlates of the Spiritual Modeling Inventory of Life Environments (SMILE), a measure of perceptions of spiritual models, defined as everyday and prominent people who have functioned for respondents as exemplars of spiritual qualities, such as compassion, self-control, or faith. Demographic, spiritual, and personality correlates were examined in an ethnically diverse sample of college students from California, Connecticut, and Tennessee (N = 1010). A summary measure of model influence was constructed from perceived models within family, school, and religious organization, and among prominent individuals from both tradition and media. The SMILE, based on concepts from Bandura's (1986) Social Cognitive Theory, was well-received by respondents. The summary measure demonstrated good 7-week test-retest reliability (r = 0.83); patterns of correlation supporting convergent, divergent, and criterion-related validity; demographic differences in expected directions; and substantial individual heterogeneity. Implications are discussed for further research and for pastoral, educational, and health-focused interventions. | ||
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