This article extends social psychological research on the motivations for sustainable consumption from the predominant domain of ecologically conscious consumer behaviour to socially conscious and frugal consumer behaviours. A UK-based survey study examines relationships between socially conscious and frugal consumer behaviours and Schwartz's value types, personal and socio-political materialism, and demographics among the general public. Socially conscious consumer behaviour, like its ecological counterpart, appears to be an expression of pro-social values. In contrast, frugal consumer behaviour relates primarily to low personal materialism and income constraints. As such, it does not yet represent a fully developed moral challenge to consumerism.

In recent years, the potential of religions for fostering more sustainable consumer behaviors on the part of their adherents has often been invoked. This article provides an overview of research on Christianity and ecologically conscious, socially conscious, and frugal consumer behaviors. Previous research has focused mainly on ecologically conscious consumer behavior, reporting mixed findings, depending on the religion measures that are used. In an extension to this body of work, a U.K.-based survey examining religious influences on socially conscious and frugal consumer behaviors is reported. Weak positive relationships between general religion measures (dispositional religiousness, spirituality, religious service attendance, and Christian identification) and both types of consumer behavior were obtained, suggesting that religion does indeed foster sustainable consumer behaviors, albeit marginally. However, attempts to distinguish among consumer behaviors by means of God concepts were largely unfruitful. Future research needs to investigate the influence of specific religious beliefs about consumerism, wealth, and social justice on consumer behavior. An increased focus on action research would also be valuable.

A growing number of studies have systematically examined the relationships between religiousness and value priorities. However, few studies have utilized multidimensional constructs of religiousness or attempted to distinguish among the value priorities of the religious. Using a general public sample and a churchgoer sample in the United Kingdom, this article examines the associations between Schwartz's values, several general religion measures, and conceptualization of God. Religiousness aligns most strongly along the conservation/openness to change value dimension, and spirituality is rotated further toward self-transcendence values. Findings suggest a shift among the religious away from an emphasis on security. God concepts are uniquely related to some value types. Particularly among the churchgoers, for whom God concepts may be especially formative, characteristics attributed to God are reflected in value priorities. These findings support the theoretical assertion that conceptualization of God is a foundational religious belief implicated in more specific values, attitudes, and beliefs

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Worldviews play an important part in shaping and driving people's more specific environmental attitudes and behaviors. In a religious context, attention to eco(theo)logical worldviews, defined as foundational beliefs about the relationships between God, the Earth and humanity, helps researchers and environmental practitioners alike to better understand the religious frameworks which may foster or impede environmental action. This study draws on data from the 2011 Australian National Church Life Survey to examine churchgoers' beliefs about the presence of God in nature and human dominion over the environment. Australian churchgoers strongly affirmed the presence of God in the natural world, but were less affirming of dominion theology. Dominion varied between church traditions, but beliefs about the presence of God did not. The beliefs predicted a range of measures of environmental attitudes and behaviors. The results regarding dominion are consistent with findings from other countries, and the research extends previous limited work on the sanctification of nature to a concept of the presence of God in the natural world.