Rethinking Boundary Ambiguity from an Ecological Perspective: Stress in Protestant Clergy Families

Family researchers have virtually ignored the families of clergy as a population of interest. Their unique social ecology, however, can offer a profitable case study in family stress. The genesis of Boss's (1977, 1987) boundary ambiguity construct will be reviewed and critiqued. Bronfenbrenner's (1979) approach will then be applied to the boundary problems of clergy families. It is argued that an ecological analysis of boundary ambiguity in clergy families will lead to a higher-order understanding of the construct itself.     

Understanding Stress and Life Satisfaction for Children of Clergy: A Retrospective Study

Because clergy children live within a unique family context, the goal of this study was to examine the individual and family stressors that adult clergy children experience while growing up and how individual and family coping resources, along with the adult clergy children’s perceptions of their experiences or sense of coherence, have affected the perceived life satisfaction. The present study examined the life satisfaction of clergy and non-clergy children, both retrospectively as adolescents and currently as adults, to determine the stability of their perceived life satisfaction over time. Compared to a sample of adult non-clergy children, adult clergy children experienced greater levels of individual and family stress along with a lower sense of coherence and less life satisfaction as adolescents. A path analysis of the model based on family stress theory indicates that sense of coherence provided the greatest total effect on participants’ life satisfaction as adolescents, whereas life satisfaction as adolescents provided the greatest total effect on life satisfaction as adults. These findings provide several implications for research and practice.     

REVEREND ROBOT: AUTOMATION AND CLERGY

Digital technology, including artificial intelligence, is having a dramatic impact on the professions of medicine, law, journalism, finance, and others. Some suggest that clergy will also be affected. We describe recent progress in designing artificially intelligent systems, suggesting that this is possible, perhaps even likely. We investigate ways in which technology currently is affecting ministry and outline some plausible scenarios in which digital systems could supplement or supplant clergy in some areas, specifically preaching and pastoral care. We also raise some theological issues raised by the use of digital systems in ministry.     

Three Models of Clergy Systems: Analysis of Couple Processes and Spiritual Meaning

This study explores how parts of the clergy system interact in response to congregational and familial demands. Qualitative analysis of semi-structured interviews with twenty-four clergy and their spouses identified three clergy system models based on the spiritual meaning and relational dynamics between the clergy, their spouses, and the congregations: The living sacrifice model emphasizes service to the congregation at the expense of personal and familial needs; the faithful spouse and parent model focuses on family needs over the congregation and practices several disciplines to maintain such a focus; and the peacemaker model seeks as much as possible to satisfy their congregation and their family by intentionally juggling their demands. Results illustrate how relational processes and spiritual meaning contribute to how clergy systems respond to systemic demands and pressures.     

How effective are our marriage ministries? A critical survey

Since the introduction of marriage and family counseling into some seminary curricula thirty years ago, the majority of clergy have developed premarital counseling as a part of their marriage ministries, and educational committees have established marriage and family courses in church school programs. Two questionnaires, used in three clergy conferences, provide data for a critical survey of representative clergy involved in ministry to marriage. Analysis of the data and interviews with a continuing education director and a marriage counseling trainer provide reasons why clergy may not be fully qualified and, therefore, may be only partially effective as marriage counselors. The kinds of educational experience necessary for ministers to become more effective in marriage ministry are examined. Finally, the minister's role in marriage in a secular society is interpreted as undergoing a shift for which many clergy are unprepared.     

The emotionally intelligent ministry: why it matters

Pizarro and Salovey hypothesise that religious systems are frequently “inherently emotionally intelligent” and that religious leaders may be experts in emotional regulation due to the inherent demands of their role. Despite such assertions, to date there appears to be little exploration of Emotional Intelligence (EI) amongst religious populations. Thus, suggesting that statements such as this may be based on supposition, speculation and stereotypes rather than grounded in sound empirical evidence. In an attempt to explore EI amongst religious systems, this study examined levels of EI amongst 226 Irish clergy. Participants completed the EI Scale. Results revealed that clergy levels of EI were lower than expected and below other diverse populations previously assessed using the same instrument. The emergence of such knowledge regarding clergy EI begins to suggest that religious systems may indeed not be conclaves of emotional abilities as previously assumed. Given the relevance and the potential value of employing EI abilities within the ministry, this result is both surprising and disconcerting.     

The availability and importance of Denominational Support Services as perceived by Clergy Husbands and their wives

Previous research by Morris and Blanton (1994b) used the Denominational Support Service Checklist (DSSC) to determine whether or not denominations were providing support services in any organized/systematic way to the clergy and their wives in their denomination. The DSSC has a yes/no format containing 21 support services that are divided into four areas of support. The four areas of support services included psychological services (3), career development services (6), family oriented services (7), and financial services (5). As a follow-up to the previous study, the purpose of this study was to examine the perceptions of clergy husbands and their wives regarding the availability and importance of support services provided by their sponsoring denomination. The sample of the study included 136 ordained married clergy males and their non-clergy spouses (n=272) randomly selected from six denominations in the United States. The six denominations included the Southern Baptist Convention (SBC); Lutheran Missouri Synod (LMS); Church of God, Cleveland, Tennessee (COG); Seventhday Adventists (SDA); the American Baptist Church (ABC); and the Episcopal Church (EC). Each husband and wife completed The Perceived Availability of Denominational Support Services (PADSS) and The Perceived Importance of the Denominational Support Service (PIDSS). The PADSS has a yes/no format and the PIDSS is a 3 point Likert-type questionnaire that corresponds identically (e.g., 21 items divided into four support areas) with the DSSC. Findings from the study indicated that a majority of clergy and their wives perceived that their sponsoring denominations were not making available those services that they perceived were important. Additionally, gender differences in reports of availability and importance were found indicating that some denominations may not be providing support services that enhance the quality tof life for the entire clergy family system. Recommendations and suggestions are made to encourage and guide denominations in providing support services for clergy families.     

Same-Sex Marriage: A Dilemma for Parish Clergy

Same-sex marriage within churches is an ongoing, highly contentious, and contested topic. A rich literature depicts dichotomised views, reflecting those of academics at denominational level, and addresses theological substance or denominational policies. Significantly less is known about the perspectives held on the issue by individual clergy at parishioner level. This paper provides a background on the subject of Christian clergy who support same-sex marriage. A review of the literature in this area reveals few sociological studies pertaining to clergy who are supportive of gay rights. No known studies in the combined sociological and psychology scholarship have yet exclusively examined clergy’s perspectives on same-sex marriage. While previous study offers some understanding on religious attitudes toward gay individuals, it should not be assumed that attitudes of religious individuals toward same-sex marriage necessarily follow the same pattern. For many religious people it is more problematic to accept same-sex marriage than same-sex partnerships, as this challenges the definition of the institution of marriage. This paper presents a literature review which identifies a gap in knowledge regarding perspectives of clergy who support same-sex marriage. These perspectives are important to understand, as clergy hold influential positions as opinion leaders impacting both at individual and social level, and influence discourses within religion and beyond.     

Confidentiality and mandatory reporting

Confidentiality is a cornerstone in the identity of the clergy. Confidentiality makes it safe to disclose sins, but the information received may sometimes cause dilemmas for the clergy. Through pastoral care with people in different circumstances, members of the clergy are on the front line for detecting and reporting child abuse and domestic violence. In this article, I explore how clerics judge dilemmas and determine the right course of action when facing cases of possible child abuse or domestic violence. How do members of the clergy reason through their choices? What grounds do they give for their actions? Data are provided from a mixed methods study with 53 Norwegian parish priests. The clergy’s decision-making will be the primary focus. Confidentiality is frequently associated with trust. The clergy maintain that confidentiality contributes to securing trust in themselves, as well as in the church as an institution. My analysis suggests that the clergy’s reflections on confidentiality conflict with Norwegian mandatory reporting laws and that the clergy may benefit from a reframing of pastoral confidentiality.     

Negotiating the Cultural Steps in Developing an Online Intervention for Korean American Intimate Partner Violence

Korean American (KA) immigrants experiencing intimate partner violence (IPV) underutilize existing services, but instead rely on KA clergy for assistance. However, there had not yet been an intervention curriculum developed for KA clergy to help them address IPV in their congregations. There was a lack of understanding regarding what needed to be included in an intervention curriculum for KA clergy, as well as the most effective form of curriculum design and delivery for such an intervention. This article discusses the process of developing an online IPV intervention curriculum for KA clergy to increase their capacity for IPV prevention and intervention within their congregations. Researchers developed Korean Clergy for Healthy Families by incorporating feedback from expert consultants and engaging study participants. The result is an IPV curriculum that speaks to participants’ cultural values and religious beliefs, and identifies barriers KA clergy experience when confronted with IPV. Specific steps to assist those who would want to develop culturally appropriate interventions are provided.     

A prevention approach to infidelity among male protestant clergy

Empirical research by Blackmon (1984), Steinke (1989), Muck (1988), and Thoburn (1991), has established the fact that clergy sexual temptation should be an area of concern for the Church. The following article will venture beyond the empirical findings and construct a theoretical model by which we can better understand and prevent sexual temptation. While this model makes use of the data generated by Blackmon, Muck, Somers, Steinke, and Thoburn, it should be understood that the model makes logical inferences from the data which are not necessarily supported by the data. There will be a need to test the model through more sophisticated statistical analysis in the future.Ph.D., marriage and family therapist in private practice in Everett, WA.     

Retirement among members of the clergy: Findings from a Protestant fellowship

The body of research on retirement has expanded in recent years but the experience of clergy members has received scant attention. In 2009, Knapp, Pruett, and Hicks sought to rectify this situation by conducting an exploratory study that focused on the financial and housing options that will be available to members of the clergy of a nondenominational fellowship when they reach the age of retirement. The present study built upon that foundation and expanded the sample to include ministers within Churches of Christ from multiple states. The results are consistent with the exploratory study and indicate that financial preparedness varies greatly based on factors such as age, years in ministry, size of the church being served, and whether one intends to fully retire. Similarly, housing options vary greatly and are related to financial well-being. The findings reinforce the need for preretirement education for members of the clergy, especially for those who minister in churches that exist outside of a denominational structure that could assist with the entrance into retirement.     

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.     

The distressed family and wounded children

This article addresses the issue of the need for clergy to be better informed regarding the assessment of child abuse and neglect. It provides a quick reference guide to assist clergy in assessing the risk factors in the abusive family with guidelines for the recognition of child maltreatment. In a society that is marked by unprecedented levels of child maltreatment reporting and an ever increasing shortage of mental health services, clergy are increasingly being confronted by situations involving potential child maltreatment that require expert crisis intervention skills. This article provides specific, concrete guidelines for clergy confronted with situations that call for the recognition of child maltreatment.Andrew J. Weaver, Ph.D., United Methodist minister and a licensed marriage, family, and child therapist. He holds a doctorate in clinical psychology and serves as the director of the Pacific Center, Community Counseling Service, sponsored by 11 churches in Central Los Angeles.This article is dedicated to the staff of Alameda County Child Protective Services in Oakland, California, with appreciation for their courage and devotion to the grievous and demanding task of caring for distressed parents and their wounded children.     

Working with the institutionalized aged and their families: Considerations for clergy

The institutionalization of an aged parent presents unique challenges and strains to the family system. It also provides opportunities for limited intervention and support by empathic clergy. It is often difficult for middle-aged children to understand some of the strong and often sudden emotions they experience regarding their institutionalized parents, particularly as these feelings become confused with their own sense of having reached middle age. Again, opportunities present themselves for clergy to be sensitive to these confusing feelings.     

Retirement Planning for Clergy: Need and Content

ABSTRACT

Retirement is seen as one of the most critical transitions in the life cycle. This fact is no less true for religious leaders. After years as the “chief executive officer” of several congregations, many clergy find adjustment to retirement to be a difficult task-emotionally, financially, and socially. Different from many professionals, clergy see their “calling” to their vocation, the ministry, to be a lifetime commitment. Given these factors, retirement can bring drastic changes in the clergy's life–his/her self-identity, sense of importance and value as an individual and as a member of society, relationships with family and friends, financial status, and living arrangements. Yet few denominations provide opportunities for preretirement education for their religious leaders; therefore many clergy make little or no preparation for retirement. This paper looks at pertinent issues related to retirement for clergy. Objectives and content areas for preretirement education are suggested.     

A Time to Learn: A Comparison of Policies Dealing with Clergy Sexual Misconduct

This is the first article to compare a variety of religious organizations’ codes of conduct when dealing with clergy sexual misconduct. The comparison of codes from Catholic, Protestant and Jewish institutions provide a valuable indication of how this important and complex set of issues is being approached. Moreover, the sharing of information contained in this article will encourage clergy based organizations to learn from the practices of others in order to improve their regulatory procedures. In addition, it is hoped that as religious institutions learn from each other, stronger and more effective responses will be developed to address clergy boundary violations.     

Handling greedy clergy roles: A dual clergy example

Striking changes have occurred in the number of women who have been ordained as clergy in the Protestant denominations in North America. With these changes has come a concomitant increase in the number of dual clergy couples. These couples are a new variant on the dual career theme. They share some of the same strains which have been identified for dual career couples in general; namely, identity issues, work and role overload, role cycling problems, social network dilemmas and discrepancies between personal and social norms. In addition, particular qualities of the clergy role create problems which these couples must address. One such problem is handling the ambivalent boundary between work and family roles. Two aspects of this issue are the absorptiveness of the role and the embeddedness of both work and family roles. The present paper discusses these boundary issues using data from a study of a population of dual clergy couples in two synods of the Lutheran church in two western Canadian provinces. Strategies for handling these issues are suggested for couples, church leaders and congregational representatives.Thanks are expressed to Les Vaala, Director of Student Life, Camrose Lutheran College, Camrose Alberta who was a cooperating researcher in the study.     

Clergy and Counselors—Collaborating Toward New Perspectives

This article describes a workshop and exploratory study done by counselors for a clergy group that requested assistance in working with families. The counselors focused on 4 family dynamic concepts: communication, distance, hierarchy, and adaptability to change. Data were collected from the same pre- and postworkshop questionnaire that included a Semantic Differential Scale, Likert questions, and an open-ended response technique. Changes occurred in distance and adaptability to change concept perceptions among clergy as a result of the workshop. Nearly 1/2 of the respondents reported feeling more confident regarding family counseling on each of the concepts after the workshop.     

Relocation and Well-Being in United Methodist Clergy and Their Spouses: What Pastoral Counselors Need to Know

The well-being of relocated, male Florida Annual Conference United Methodist clergy and clergy spouses (N = 124) was compared with that of nonrelocated male United Methodist clergy and clergy spouses (N = 153). Results revealed no significant differences in well-being between relocators and nonrelocators. Clergy spouses exhibited significantly lower well-being than did clergy. Perceptions of relocation, stress level, and coping resources were significant predictors of clergy well-being. However, only stress level and coping resources predicted spouse well-being. Qualitative analysis of participants' responses revealed that pastoral counselors should address issues such as grief, powerlessness, loneliness, and clergy family reluctance to seek counseling services.