Extrinsic Religious Values Scale (ERV)

Abstract

The Extrinsic Religious Values Scale (ERV), developed by W. C. Wilson in 1960, is a foundational instrument in the psychology of religion designed to assess the degree to which an individual approaches faith for utilitarian, non-spiritual reasons. This scale measures the extent to which Extrinsic Religious Values motivate participation, focusing on external benefits such as social status, security, comfort, or protection, rather than intrinsic belief or spiritual growth. The ERV was notably used to explore correlations between religious orientation and prejudice, establishing a key distinction between faith as a means (extrinsic) and faith as an end (intrinsic).

Keywords

Extrinsic Religious Values, Religious Orientation, Social Psychology, Religious Measurement, Wilson 1960, Church, Security, Utilitarian Religion, Psychological attitudes.

Authors

W. C. Wilson.

Purpose

The primary purpose of the ERV scale is to quantify the level of extrinsic religious orientation in respondents. This orientation views religion primarily as a tool or means to an end, serving self-interest rather than embracing faith as an ultimate life goal. Specifically, the scale assesses the use of religion for achieving personal comfort, gaining social acceptance, establishing community standing, or ensuring personal safety.

This measurement is crucial for researchers investigating the complex relationship between religious behavior and various social psychological phenomena, including conformity, ethnocentrism, and prejudice, as demonstrated in Wilson’s original 1960 study. The scale helps researchers isolate motivations that are external to spiritual doctrine when studying religious commitment.

Construct

The ERV measures the construct of Extrinsic Religious Values. This construct reflects a pragmatic and instrumental approach to religion. An individual scoring high on this scale typically uses their religious affiliation or practices to achieve goals external to theology itself. These goals often include social integration, bolstering self-esteem, providing a structured worldview, or securing material and psychological benefits in a troubled world.

Items within the scale often contrast the internal, personal meaning of faith (intrinsic) with the external, visible, and utilitarian function of religion (extrinsic), such as viewing church membership as a way to “establish a person firmly in the community” rather than a purely spiritual commitment. High scores indicate a high degree of reliance on religion for non-religious gain.

Validity

While specific detailed psychometric reports on construct and criterion validity from the initial 1960 publication are often brief, subsequent research, particularly by Tisdale (1965, 1966), provided empirical evidence supporting the validity of the ERV in differentiating between extrinsic and intrinsic religious styles. The scale’s content validity is supported by its clear focus on utilitarian aspects of faith, contrasting internal devotion with external social or psychological rewards.

The scale’s utility in predicting social outcomes, such as its established correlation with prejudice, served as an early form of criterion validation, confirming that the measured construct behaves as expected within the framework of social psychology research. Furthermore, its inclusion in key anthologies of psychological attitudes measures confirms its recognized utility.

Reliability

Reliability estimates for the original ERV were generally acceptable for an instrument developed in that era. Although the specific internal consistency coefficients (e.g., Cronbach’s Alpha) are not detailed in the source snippet, subsequent studies utilizing the ERV have reported adequate reliability, allowing researchers to confidently use the scale for group comparisons. The scale’s 15 items contribute to a stable measurement of the underlying Extrinsic Religious Values construct.

Factor Analysis

The ERV is typically treated as a unidimensional measure of the extrinsic orientation, contrasting with later, more complex scales that factor out different aspects of extrinsic motivation (e.g., Extrinsic-Social vs. Extrinsic-Personal). Early factor analysis studies largely supported the grouping of these 15 items into a single factor representing the overall instrumental use of religion, although minor sub-factors related to security and social status have sometimes emerged in subsequent analyses.

Instrument

Test Type: Self-report questionnaire / Attitudinal Scale

Format: Fixed-choice, dichotomous response format (often two options per item, one reflecting the extrinsic view, marked with an asterisk).

Language Available: English (Original)

Population Group: General population, often focused on college students or adult church members in initial studies.

Age Group: Adolescents and Adults

Population Details: Primarily used with Protestant Christian populations in the United States during its development, but conceptually applicable across religious affiliations.

Test Methodology: Respondents select the option that best reflects their attitude or motivation regarding the listed religious scenario or belief. Scoring typically involves summing the responses marked with an asterisk (*), indicating the extrinsic choice.

Keywords

Religious attitudes, W. C. Wilson, Extrinsic orientation, Utilitarianism, Church affiliation, Psychological attitudes, Security motivation, Church membership.

Authors

Author ORCID Identifier: Not Specified

Affiliation Email addresses: Not Specified

Correspondence Address: Not Specified (W. C. Wilson, associated with early mid-20th-century social research)

Permissions & Fee and Test Year

Test Year: 1960

Permissions & Fee: The scale is widely considered to be in the public domain for non-commercial academic research, especially given its age and inclusion in major anthologies of psychological measures. Researchers should cite the original Wilson (1960) publication.

The original PDF containing the instrument and related measures of social psychological attitudes can be downloaded here: Measures of social psychological attitudes.

Reference’s

• Robinson, John P., Shaver, Phillip R. (1969). Measures of Political Attitudes. Institute for Social Research, University of Michigan. Ann Arbor, Michigan.

• Tisdale, J.R. (1965). Selected Correlates of Extrinsic Religious Values. Paper presented to the American Psychological Association Annual Convention. Chicago.

• Tisdale, J.R. (1966). Selected Correlates of Extrinsic Religious Values. Review of Religious Research, 7(2), 78-84.

• Tisdale, J.R. AND Walrath, L. (1966). Selected Problems in Measuring Extrinsic Religious Values. Proceedings of the Iowa Academy of Science, 73(1), 48332-336.

• Wilson, W.C. (1960). Extrinsic religious values and prejudice. Journal of Abnormal & Social Psychology 60(2), 286-288.

Items of the Extrinsic Religious Values Scale (ERV)

IMPORTANT: The following scale items must be preserved in their original language and must not be changed in any way.

1.    When saying the Lord’s Prayer in unison at church my mind is more likely to be on
______ the fact that many of us are saying the same prayer.*
______ the meaning of the prayer for me personally.

2.    Religion helps to keep my life balanced and steady in much the same way as my citizenship‚ friendships and other memberships do.
______* I agree*
______I disagree.

3.    A person who does not belong to some church must at heart feel very insecure.
______ I think this is almost certainly a true statement.*
______ I think this statement is not necessarily true.

4.    The principal reason I am a member of the church is that it gives me a deep feeling of security in this troubled world.
______ Yes‚ this is true.*
______No‚ I do n o t agree.

5.    Without the church mankind would have no concepts of right and wrong.
______ I agree.*
______I disagree.

6.    While the church serves me in a good many ways‚ on the whole it seems especially important to me personally because:
______it gives me an opportunity to find myself and express my aspirations.

1.    ______ it teaches‚ guides and protects me.*

7.    The religious concept of “Brotherhood of Man” probably refers to:
______a unity of all people regardless of who they are or what they believe
______a unity of believers in the faith.*

8.    One reason for my being a church member is that such a membership helps to establish a person firmly in the community.
______Yes‚ this is one reason.*
______This reason does not apply to me.

9.    Prayer is‚ above all else‚ a means of obtaining needed benefits‚ protection and safety in a dangerous world.
______ On the whole‚ I agree.*
______On the whole‚ I disagree.

10.Some people say that they can be genuinely religious Without being a member of any church.
______Yes‚ I agree that they can.
______ I do n o t believe this.*

11.When I enter a cathedral or large beautiful church I am more likely to feel :
______ respect for the majesty and greatness it represents.*
______some other personal religious emotions of my own.

12.Imagine yourself in the two following situations. In which would you feel your religious life to be most strengthened?
______As a member of a s m all struggling church.
______ As a member of a big and influential church.

13.In one respect ray church is like a lodge or fraternity: I feel more comfortable and congenial With fellow-members than I do With non-members.
______ Yes‚ I agree with this statement.*
______No‚ I cannot agree with it.

14.I have received specific benefits for myself and my family as a result of prayer.
______ Yes‚ I can agree with this statement.*
______No‚ I cannot agree with it.

15.When visiting friends in another city who never go to church‚ I would nonetheless make a definite effort myself to attend church on Sunday.
______ Probably yes.
______Probably no.