Religiosity and perceived emotional intelligence among Christians

Despite copious studies relating religiosity to various psycho-social criteria, it has not been thoroughly explored in relation to emotional intelligence (EI), the ability to perceive, understand and manage emotions toward adaptive behavior. This study examined the extent to which religiosity, operationalized as religious orientation and behavior, was related to perceived EI in self-report measures among 148 church attending adult Christians. Results showed a positive correlation between intrinsic religious orientation and perceived EI, and in particular, its subcomponent emotional understanding, as well as emotional and cognitive empathy. Among behavioral measures of religiosity, only emotional understanding correlated with behavioral indices, though perceived EI overall varied significantly between groups of different levels of religious commitment, as indicated by church status and ministry service. While both attitudinal and behavioral religiosity factors were significantly predictive of perceived EI, the former proved to be more predictive than the latter. Implications of these results and limitations of the study are discussed.     

Emotional intelligence: what is it,and do Anglican clergy have it?

The development of the term “emotional intelligence” (EI), its conceptualisation and three attempts to measure it are outlined. The Assessing Emotions Scale is used as part of a longitudinal study with Anglican clergy in England and Wales in their 14th year in ordained ministry. Clergy by their role are expected to be pastors, counsellors and visitors. Contrary to expectations, the clergy scored lower on EI than any other group reported by the authors of the Assessing Emotions Scale.     

A spectrum of belief: a qualitative exploration of candid discussions of clergy on mental health and healing

Since clergy are often first responders to mental health issues, it is important to understand clergy views on handling such issues. A discussion occurred in 2012 amongst clergy involved in a popular social utility network clergy’s group. One clergyperson asked peers: “If the church is where we are to come for healing, how do we handle people who are depressed, suicidal, suffering from PTSD or anxiety?” Over 140 comments were made during 13 days, and 35 clergy from the United States, Africa, and India contributed to the discussion. Data from this conversation were examined via classic grounded theory. Analysis revealed a spectrum of beliefs that clergy hold regarding the causes and best treatments for emotional issues. Findings shed light on the candid thoughts clergy have about mental health care. The findings provide greater understanding for mental health practitioners with clients who rely on their church for emotional support.     

Clericalism,Religious Duress and its Psychological Impact on Victims of Clergy Sexual Abuse

Religious duress is a unique kind of threat and constraint involuntarily experienced by some members of the Roman Catholic Church as a result of religious indoctrination and training. Fear, awe and respect for the clergy foster the development and actualization of religious duress. This phenomenon can seriously impede a person’s capacity to accurately perceive and evaluate abusive actions perpetrated on them by clergy. This constraint poses an impediment to emotional and spiritual development. Internalized religious duress confuses and psychologically overwhelms such individuals and renders them incapable of absorbing their sexual trauma. The consequent feelings of numbness and immobility distort the perception of reality. It then becomes impossible for the individual to act in a manner that would protect and promote emotional growth and spiritual well being.     

Emotional intelligence: new ability or eclectic traits?

Some individuals have a greater capacity than others to carry out sophisticated information processing about emotions and emotion-relevant stimuli and to use this information as a guide to thinking and behavior. The authors have termed this set of abilities emotional intelligence (EI). Since the introduction of the concept, however, a schism has developed in which some researchers focus on EI as a distinct group of mental abilities, and other researchers instead study an eclectic mix of positive traits such as happiness, self-esteem, and optimism. Clarifying what EI is and is not can help the field by better distinguishing research that is truly pertinent to EI from research that is not. EI--conceptualized as an ability--is an important variable both conceptually and empirically, and it shows incremental validity for predicting socially relevant outcomes. (PsycINFO Database Record (c) 2008 APA, all rights reserved).     

Closeness to God Among Those Doing God’s Work: A Spiritual Well-Being Measure for Clergy

Measuring spiritual well-being among clergy is particularly important given the high relevance of God to their lives, and yet its measurement is prone to problems such as ceiling effects and conflating religious behaviors with spiritual well-being. To create a measure of closeness to God for Christian clergy, we tested survey items at two time points with 1,513 United Methodist Church clergy. The confirmatory factor analysis indicated support for two, six-item factors: Presence and Power of God in Daily Life, and Presence and Power of God in Ministry. The data supported the predictive and concurrent validity of the two factors and evidenced high reliabilities without ceiling effects. This Clergy Spiritual Well-being Scale may be useful to elucidate the relationship among dimensions of health and well-being in clergy populations.     

Emotional Intelligence: Toward a Consensus of Models and Measures

This article outlines the many different ways that emotional intelligence (EI) has been conceptualized, measured, and used from the early antecedents of emotional abilities such as facial expression research to the recent multimedia assessment paradigms. The divide between models describing EI as a character trait versus modeling EI as a form of information processing or knowledge is described, with both kinds of models evaluated based on theory and empirical evidence. It is concluded that the latter type of model, exemplified by the four-branch hierarchical model of EI, is the only logical construct to bear the label ‘EI’. Potential emendations to the way EI is currently conceptualized and measured are discussed, with this review covering emotion recognition assessments, situational judgment tests, and multimedia assessments such as the empathic agent paradigm. The article concludes with a suggested agenda for future research in the EI field.     

Nigerian Clergy and healthcare professionals’ perceptions of health-seeking behaviours among Nigerian immigrants in the UK

The diversity in patient populations due to immigration in the UK has implications for adequate understanding of a patients’ culture by the clinician as well as patient–clinician cultural matching for enhanced service use and outcome. This qualitative study investigated how Nigerian clergy and health professionals perceived health-seeking behaviours among Nigerians in the UK, while considering the impact of their own beliefs and values as care providers. Six participants were interviewed (clergy, n?=?2; health professionals, n?=?4). Data were analysed using Interpretative Phenomenological Analysis. Results showed that the clergy and health professionals themselves use religious/cultural cure and formal healthcare methods, and believed Nigerian immigrants as predominantly using religious/cultural methods which can affect healthcare utilisation, although differences between the professionals were reported. The potentials for integrating other cure methods into the formal healthcare services were considered, while highlighting the challenges that may arise from such collaborative effort.     

Learning Disabilities and Emotional Intelligence

The literature is conflicted around the subject of the emotional abilities of individuals with Specific Learning Disabilities (SLDs): While many claim cognitive challenges are associated with emotional difficulties, some suggest emotional and interpersonal abilities are not compromised in such disorders and may help individuals compensate and cope effectively with the challenges they meet in learning environments. Two studies explored differences in emotional intelligence (EI) between young adults with and without SLD. Two samples (matched on gender, approximate age, and program of study; n = 100, and unmatched; n = 584) of college students took self-report and performance-based tests of EI (Ability-EI) as well as a measure of self-esteem and demographics associated with college performance (e.g.: SAT scores, gender, etc.). The results showed that while SAT scores and ability emotional intelligence (Ability-EI) were associated with college GPA, Ability-EI did not differ between the two groups, while self-report measures of EI and self-esteem did show differences, with the group with learning disabilities ranking lower. The effects remained stable when we controlled for demographics and potential intervening factors. The results suggest that EI may play a protective role in the association between background variables and college attainment in students with SLD. The results may provide a basis for interventions to empower students with SLD in academia.     

Are Bivocational Clergy Becoming the New Normal? An Analysis of the Current Population Survey, 1996–2017

Transitions in the American religious landscape including religious nonaffiliation, congregational and seminary enrollment declines, and the proliferation of megachurches have reshaped the clergy labor market and increased the precariousness of this type of work. One potential indication of this growing instability is the supposedly increasing number of bivocational clergy who depend on a second job to supplement their income. There are few reliable data, however, that can trace out national‐level trends of bivocational clergy. Using the Current Population Survey, this study tests whether there has been any proportional increase in bivocational clergy and to what extent such an increase has been localized to certain groups. We find that the percentage of clergy who report having a second job has not increased since 1996. However, clergy who are female, unmarried, or working in the American northeast are increasingly likely to report working a second job. These trends suggest that clergy who receive occupational advantages—due to gender or marital status—or who live in highly religious/low cost‐of‐living regions of the country may be protected from taking on a second job whereas those clergy without these advantages increasingly must depend on additional sources of income.     

Faith‐Based Decisions? The Consequences of Heightened Religious Salience in Social Service Referral Decisions

Previous research suggests that clergy members are often an initial contact for people seeking advice or social services and clergy often refer such individuals in need to outside agencies. Recent "faith-based initiatives" seek to engage churches and religious groups more deeply in social service delivery, potentially changing the mix of organizations to which clergy might refer people in need. In addition, public debates about faith-based social services have drawn attention to religion, often in politically divisive ways. Using semi-structured interviews and vignettes in which key characteristics of outside agencies are experimentally varied, we explore the implications of this heightened attention to religion on clergy referrals. We find that increasing the salience of religion affects clergy referral choices, with some clergy even willing to sacrifice quality care and resources for an individual in need when religious options are available as referral choices. We argue that this occurs at least in part because making religion salient in policy and referrals makes religious differences salient as well.     

Burnout and Depression Among Roman Catholic Secular,Religious, and Monastic Clergy

Burnout and depression among Roman Catholic secular, religious order, and monastic (Cistercian) priests was investigated using the Maslach Burnout Inventory (MBI) and the Center for Epidemiological Studies-Depression (CESD) scale. Additionally, a Self-Report-Inventory (SRI) was included requesting information on demographics as well as four categories of predictor variables (vocational satisfaction, social support, spiritual activities, and physical environment) associated with burnout and depression. All participants were randomly selected. The survey yielded a return rate of 90.67%. Secular clergy reported significantly greater emotional exhaustion than did monastic clergy. Secular priests also had significantly greater depression (72%), when compared to religious (40.8%) and monastic (39.5) clergy. Overall group comparisons revealed that secular clergy experienced the highest degree of burnout and depression, monastics the least, and religious priests falling in between. The lack of social support and sense of isolation, for secular clergy, were key elements associated with their experience of both burnout and depression. Candidate in Psychology atand a Psychology Intern at the Ohio State University     

A closer look at ability emotional intelligence (EI): What are its component parts,and how do they relate to each other?

In this review, we focus on two key questions about the nature of emotional intelligence (EI). First, we consider what the different parts of EI might be, suggesting a taxonomy that builds on the well‐known hierarchical four‐branch model to include six narrow abilities (emotion perception, emotion expression, emotion attention regulation, emotion understanding, emotion regulation of self, and emotion regulation of others). Second, we review evidence for the interrelations between these six narrow abilities. The interrelationships of the EI narrow abilities are a key criterion for viewing EI as a kind of intelligence, rather than a typical way of behaving. Our review concludes that the six narrow abilities comprising EI are all positively interrelated—the component parts of EI converge to form a whole. In addition, the level of interrelationships shows that emotion expression and emotion perception are clearly separate, with weaker evidence for the separation between emotion regulation of self versus emotion regulation of others. Using the older research tradition of emotion recognition (which predates EI), we present a detailed overview of the relationship between emotion perception and other narrow abilities of EI. We conclude that the narrow facets of EI converge with each other, providing one form of evidence to support the validity of EI as a type of intelligence.     

Emotional intelligence in incarcerated men with psychopathic traits

The expression, recognition, and communication of emotional states are ubiquitous features of the human social world. Emotional intelligence (EI) is defined as the ability to perceive, manage, and reason about emotions, in oneself and others. Individuals with psychopathy have numerous difficulties in social interaction and show impairment on some emotional tasks. Here, the authors investigate the relation between EI and psychopathy in a sample of incarcerated men (N = 374), using the Psychopathy Checklist-Revised (PCL-R; Hare, 2003) and the Mayer-Salovey-Caruso Emotional Intelligence Test (MSCEIT; Mayer, Salovey, & Caruso, 2002). The MSCEIT is a well-validated ability-based EI measure that does not rely on self-report judgments of emotional skills. The Hare PCL-R is the gold standard for the assessment of psychopathy in clinical populations. Controlling for general intelligence, psychopathy was associated with lower EI. These findings suggest individuals with psychopathy are impaired on a range of EI abilities and that EI is an important area for understanding deficits in psychopathy.     

Religious Coping Among the Religious: The Relationships Between Religious Coping and Well-Being in a National Sample of Presbyterian Clergy, Elders, and Members

This study examined whether the relationships between religious coping and well-being are moderated by the salience of religion to the individual's identity and social roles. As part of a national survey of Presbyterians, 1,260 clergy, 823 elders, and 735 members completed measures of demographic variables, global religiousness, life stressors, positive and negative religious coping, and well-being (positive affect, depressive affect, religious satisfaction). Our predictions were largely confirmed. First, clergy reported higher levels of positive religious coping than elders, who, in turn, indicated more positive religious coping than members. Second, positive and negative religious coping were associated with higher and lower levels of well-being respectively. Finally, positive and negative religious coping were more strongly related to well-being for clergy than for members. Furthermore, the drawbacks of negative religious coping for the clergy were not offset completely by the benefits of positive religious coping. Longitudinal studies of the longer term implications of positive and negative religious coping are clearly warranted. The results also suggest the need for supportive and educational services to help clergy draw on their religious coping resources and come to terms with their spiritual struggles.     

Mental Health Value Differences Between Psychologists and Clergy

Mental health values of national samples of Baptist, Catholic, and Methodist clergy were compared with those previously reported for psychologists. Small differences were found on 3 of 8 value dimensions. Clergy considered untrustworthiness to be more indicative of poor mental health than did psychologists. Psychologists considered receptivity to unconventional experiences to be more indicative of poor mental health than did Catholic and Methodist clergy. Catholic and Methodist clergy considered religious commitment to be more indicative of good mental health than did psychologists.     

Mental health issues among clergy and other religious professionals: a review of research

The authors reviewed the literature on mental health issues among clergy and other religious professionals, using electronic searches of databases of medical (Medline), nursing (CINAHL), psychology (PsycINFO), religious (ATLA), and sociological research (Sociofile). The existing research indicates the Protestant clergy report higher levels of occupational stress than Catholic priests, brothers, or sisters. Catholic sisters repeatedly reported the lowest work-related stress, whereas women rabbis reported the highest stress levels in various studies. Occupational stress appears to be a source of family stress among Protestant clergy--a factor which clergy and their spouses believe the denominational leadership should address. High levels of stress also have been found to be associated with sexual misconduct among clergy. The authors make several recommendations based on these and other findings they report in their review.     

Emotional intelligence and its relation with hedonic and eudaimonic well-being: A prospective study

The primary aim of the current study was to replicate and extend previous findings by examining the relationship between emotional intelligence abilities and levels of hedonic and eudaimonic well-being in a 12-week follow-up study. Participants were 349 undergraduate students who completed an ability measure of emotional intelligence (MSCEIT), personality questionnaires, and hedonic and eudaimonic well-being measures at time 1. After 12 weeks, participants repeated the hedonic and eudaimonic measures at time 2. Focusing first on cross-sectional analysis, we found emotional intelligence scores to be moderately and significantly related to hedonic and eudaimonic well-being measures. Next, we found that ability EI predicted a modest but additional variance in prospective levels of hedonic and eudaimonic well-being over and above personality traits. Also, the explained variance of EI was higher for eudaimonic than for hedonic well-being. These findings provide some preliminary evidence on the prospective value of ability EI in the maintenance of positive mood and better outlook on life (hedonia) and, specifically, in the development of aspects of human functioning (eudaimonia).     

Clergy Burnout: A Comparison Study with Other Helping Professions

Clergy experience a large number of stressors in their work, including role overload and emotional labor. Although studies have found high rates of depression in clergy, the degree of work-related burnout in clergy compared to other occupations is unknown. The widely used Maslach Burnout Inventory (MBI) measures three aspects of burnout: emotional exhaustion, depersonalization, and personal accomplishment. We sought studies using comparable versions of the MBI for clergy; for social workers, counselors, and teachers because of those occupations’ emotional intensity and labor; and for police and emergency personnel because of the unpredictability and stress-related physiological arousal in those occupations. We found a total of 84 studies and compared the ranges of burnout scores between the studies of clergy, each additional occupation, and MBI published mean norms. Compared to U.S. norms, clergy exhibited moderate rates of burnout. Across the three kinds of burnout, clergy scores were relatively better than those of police and emergency personnel, similar to those of social workers and teachers, and worse than those of counselors. Clergy may benefit from burnout prevention strategies used by counselors. The moderate levels of burnout found for clergy, despite the numerous stressors associated with their occupation, suggest that clergy generally cope well and may be models to study. Overall, there is room for improvement in burnout for all professions, especially police and emergency personnel. It is important to remember the variation within any profession, including clergy, and prevent and address burnout for those in need.     

Emotional intelligence or adaptive emotions?

R. D. Roberts, M. Zeidner, and G. Matthews (2001) challenged the adequacy of the psychometric properties of the principal performance measure of emotional intelligence (EI). They raised doubt about the existence of emotion-related abilities that influence behavioral outcomes and social competence after controlling for general intelligence and personality. I agree with Roberts et al. that demonstrating the discriminant and predictive validity of a measure of EI in the context of rival predictors will require more research. I agree with the proponents of EI that emotion-related abilities do exist and show that such abilities in children account for unique variance in measures of adaptive behavior and social competence. However, evidence from developmental and clinical research suggest that these emotion-related abilities and their influence on socioemotional competence stem more from the direct effects of emotions than from a special form of intelligence.