In the current article we propose and offer a preliminary test of an ecologically sensitive theoretical and methodological framework for understanding diverse adolescent spiritual development. The study summarizes the initial stages of development of the Measurement of Diverse Adolescent Spirituality (MDAS) that assesses three dimensions of spirituality: transcendence, fidelity, and contribution. We report our procedures and findings from an initial effort to contextualize the measure and validate the resulting scales with youth in Tijuana, Mexico. In the current study, 391 (211 females, M age = 13.78 years old) Mexican youth completed a self-report survey including the MDAS and measures of prosocial tendencies, daily spiritual experiences, and intrinsic religious motivation. Exploratory and confirmatory factor models, reliability, and structural analysis affirm the MDAS as a valid and reliable multidimensional measure of adolescent spirituality within the tested sample. Implications for further study of adolescent spiritual development and culturally valid research methods are discussed.

In this study, psychometric properties of a Korean-adapted version of the Experiences in Close Relationships—Revised scale were investigated using confirmatory factor analysis (CFA) in conjunction with item response theory. In CFA, neither the supposed two-factor model of Anxiety and Avoidance nor two single-factor models for each factor showed a reasonable fit. In addition, the results from the CFA suggested that the negative-worded and positive-worded items form distinct factors. In the item response theory analysis, the item response matrices of the Korean version did not meet unidimensionality and local independence assumptions. The hierarchical nature of the multidimensionality in the data and residual association among items were dealt with by using a bifactor model. Subsequent exploratory bifactor analysis and full-information item bifactor analysis of graded response data provided support for the bifactor structure of the data and other unique features of the Korean version. The differences between the Experiences in Close Relationships—Revised and the Korean version and their probable causes and implications are discussed.

In an attempt to measure understudied dimensions of spirituality, recent efforts have focused on the transcendent dimension of spirituality. The Spiritual Transcendence Index (STI) was developed to assess a perceived experience of the sacred that affects one's ability to transcend life's difficulties. The main focus of the current study was to investigate the psychometric properties of the STI by utilizing the microscopic item-level examination tools unique in item response theory (IRT), as well as its scale-level exploration devices for psychometric properties of an assessment measure. IRT analyses were conducted to investigate the STI's psychometric properties across samples (N=712) including how well the measure assesses the latent construct, spiritual transcendence, from the low to high range of the construct. The findings confirm that the 8-item index is a single factor that assesses the latent construct, spiritual transcendence. Instead of the original 6-category version, these findings support a 4-category response version; the 3 categories of disagreement may be collapsed into a single category. These findings not only inform the refinement of the STI but also highlight an important psychometric approach for the refinement of spirituality/religiousness measures, especially those with ceiling effects.

The current study has two main goals: (a) to identify a factor structure of the Daily Spiritual Experiences Scale (DSES) on a large archival data, collected from 1,325 adults in the United States (709 women, 616 men) by the U.S. General Social Survey in 2004 and (b) to examine the measurement invariance of the 16 DSES items between women and men in the same data to see whether any of the items are favoring or biased toward either women or men. The one-factor confirmatory factor analysis (CFA) model fit our data better than the two-factor CFA models because of high correlations between the two factors (r > .90). The fit of the one-factor CFA to our sample data was improved when we specified seven correlated residuals suggested by overlapping item content and large modification indices. The ensuing measurement invariance testing of the one-factor CFA model with seven correlated residuals supported full measurement invariance of factor loadings, thresholds, and residual variances, as well as factor variances between the women and the men. Yet the factor mean for the women was .841 units (Cohen’s d = .496) higher than it was for the men, indicating that higher levels of daily spiritual experiences for women reported in gender comparison studies in the United States are not likely to be an artifact of bias in the questionnaire.