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1.
Clericalism: Enabler of Clergy Sexual Abuse 总被引:1,自引:0,他引:1
Thomas P. Doyle 《Pastoral Psychology》2006,54(3):189-213
Sexual abuse by Catholic clergy and religious has become the greatest challenge facing Catholicism since the Reformation.
Violations of clerical celibacy have occurred throughout history. The institutional church remains defensive while scholars
in the behavioral and social sciences probe deeply into the nature of institutional Catholicism, searching for meaningful
explanations for the dysfunctional sexual behavior. Clericalism which has traditionally led to deep-seated societal attitudes
about the role of the clergy in religious and secular society, explains in part why widespread abuse has apparently been allowed.
Clericalism has a profound emotional and psychological influence on victims, church leadership, and secular society. It has
enabled the psychological duress experienced by victims which explains why many have remained silent for years. It has also
inspired societal denial which has impeded many from accepting clergy sexual abuse as a serious and even horrific crime.
Thomas P. Doyle is a Canon Lawyer and Certified Addictions Specialist. 相似文献
2.
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 相似文献
3.
Michael N. Kane 《Mental health, religion & culture》2013,16(3):309-325
This exploratory study investigated U.S. university students’ perceptions (N = 186) and the predictor variables associated with their willingness to use clergy as a source of help. In the final regression analysis using the predicted variable of willingness to use clergy as a source of help (R = 0.816, R 2= 0.665, Adjusted R 2= 0.650), there were seven significant predictor variables: (a) trust of clergy, (b) empathic ability of clergy, (c) having previously sought help from clergy, (d) respondents’ dominant/minority cultural identification, (e) attendance at religious services at least once a year, (f) believing that spiritual counselling is as effective as psychotherapy, and (g) receiving religious/spiritual education as a child. An eighth variable was retained in the final regression model because of its proximity to significance (Friendships between clergy and people, p = 0.051). Accusations against clergy and the belief that clergy are held to a higher standard did not predict willingness to use clergy as a source of help. A general linear model (F = 125.696, df = 10, p < 0.001) revealed that those who self-identified with Protestant Christianity, Catholic/Orthodox Christianity, and Judaism were more likely to consider seeking help from clergy than those who self-identified with another religious tradition (Hinduism, Islam, or Buddhism), or adherence to spiritual not religious belief. Further, those who self-identified as Jewish or Christian were also more like to perceive clergy as trustworthy and empathic. Finally, African American/Caribbean Black respondents were more likely than either Latino/Latino American respondents or European American respondents to seek help from clergy, to perceive clergy as empathic, and to believe that spiritual counselling is as effective as psychotherapy (F = 1495, df = 12, p < 0.001). 相似文献
4.
Since 1984, sexual abuse by Catholic clergy has captured public attention and resulted in a stream of criminal and civil lawsuits. The hierarchy has been defensive in the face of constant accusations and criticism. This study examines selected key aspects of the clergy sex abuse phenomenon including historical precedents and the impact of clericalism on the development of psychological and emotional duress in victims and others closely associated with sexual abuse. 相似文献
5.
Laura M. Bonner Andy B. Lanto Cory Bolkan G. Stennis Watson Duncan G. Campbell Edmund F. Chaney Kara Zivin Lisa V. Rubenstein 《Journal of religion and health》2013,52(3):707-718
Little is known about the prevalence or predictors of seeking help for depression and PTSD from spiritual counselors and clergy. We describe openness to and actual help-seeking from spiritual counselors among primary care patients with depression. We screened consecutive VA primary care patients for depression; 761 Veterans with probable major depression participated in telephone surveys (at baseline, 7 months, and 18 months). Participants were asked about (1) openness to seeking help for emotional problems from spiritual counselors/clergy and (2) actual contact with spiritual counselors/clergy in the past 6 months. At baseline, almost half of the participants, 359 (47.2 %), endorsed being “very” or “somewhat likely” to seek help for emotional problems from spiritual counselors; 498 (65.4 %) were open to a primary care provider, 486 (63.9 %) to a psychiatrist, and 409 (66.5 %) to another type of mental health provider. Ninety-one participants (12 %) reported actual spiritual counselor/clergy consultation. Ninety-five (10.3 %) participants reported that their VA providers had recently asked them about spiritual support; the majority of these found this discussion helpful. Participants with current PTSD symptoms, and those with a mental health visit in the past 6 months, were more likely to report openness to and actual help-seeking from clergy. Veterans with depression and PTSD are amenable to receiving help from spiritual counselors/clergy and other providers. Integration of spiritual counselors/clergy into care teams may be helpful to Veterans with PTSD. Training of such providers to address PTSD specifically may also be desirable. 相似文献
6.
Kenneth I. Pargament Nalini Tarakeshwar Christopher G. Ellison & Keith M. Wulff 《Journal for the scientific study of religion》2001,40(3):497-513
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. 相似文献
7.
David M. Keating 《Journal of religion and health》2013,52(3):1014-1028
This study examined supportive messages in spiritual and non-spiritual online support groups for depression. Both social support and religiosity have been associated with reduced depressive symptomology. Proportions of three types of support (i.e., informational, emotional, and network) were considered; messages were further delineated as being either religious or non-religious in nature. Messages (N = 2,674) from two Christian and two unaffiliated online groups were analyzed. Results indicated that Christian groups communicated more informational support and General groups communicated more network support. Christian groups communicated more religious messages. This and future research is valuable to practitioners and clergy aiding depressed individuals and to the literature on social support and religion. 相似文献
8.
Religious Resources,Spiritual Struggles,and Mental Health in a Nationwide Sample of PCUSA Clergy 总被引:1,自引:0,他引:1
Christopher G. Ellison Lori A. Roalson Janelle M. Guillory Kevin J. Flannelly John P. Marcum 《Pastoral Psychology》2010,59(3):287-304
A growing body of research explores patterns and correlates of mental health among clergy and other religious professionals.
Our study augments this work by distinguishing between religious resources (i.e., support from church members, positive religious
coping practices), and spiritual struggles (i.e., troubled relations with God, negative interactions with members, chronic
religious doubts). We also explore several conceptual models of the interplay between these positive and negative religious
domains and stressful life events. After reviewing theory and research on religious resources, spiritual struggles, and mental
health, we test relevant hypotheses using data on a nationwide sample of ordained clergy members in the Presbyterian Church
(USA). At least some support is found for all main effects hypotheses. Religious resources predict well-being more strongly,
while spiritual struggles are more closely linked with psychological distress. There is some evidence that stressful life
events erode mental health by fostering an elevated sense of spiritual disarray and struggle. We find limited support for
the stress-buffering role of religious resources, and limited evidence for a stress-exacerbating effect of spiritual struggle.
Study limitations are identified, along with a number of implications and promising directions for future research. 相似文献
9.
Thomas P. Doyle 《Pastoral Psychology》2009,58(3):239-260
Most of the published literature on clergy abuse of children has addressed the emotional and psychological effects of sexual
abuse common to all victims. The literature published by Church-related sources has consistently addressed the impact of clergy
abuse on the Church as an institution as well as the problems and treatment needs of the clergy abusers. Little has been written
or even explored about the spiritual trauma suffered by clergy victims. This article examines some of the symptoms and possible
recovery from the spiritual dimension of post abuse trauma. 相似文献
10.
CHRISTOPHER M. FAIVER EUGENE M. O'BRIEN CHRISTOPHER J. MCNALLY 《Counseling and values》1998,42(3):217-221
Among the recommendations possible in assessment of clients' religious beliefs is that of referral to the “friendly clergy.” This article delineates guidelines for referral as well as ideal characteristics of that spiritual professional. 相似文献
11.
The authors present a model for creating spiritual and religious safe zones in school counseling programs that implements the Association for Spiritual, Ethical and Religious Values in Counseling's (ASERVIC; 2009) Competencies for Addressing Spiritual and Religious Issues in Counseling in a school setting. The authors frame the model within the context of issues related to the First Amendment of the U.S. Constitution and posit that students' ability to discuss and explore spiritual and religious issues promotes their personal and social‐emotional development. 相似文献
12.
Examinations of culture wars typically assess the attitudes of the American public. This study instead focuses on culture wars among religious elites—clergy—and tests three aspects of the culture wars thesis: (1) whether religious elites are engaged in culture wars, (2) whether clergy attitudes are polarized on these issues, and (3) whether religious authority or religious affiliation is more salient in creating culture wars cleavages. Using data from a large random sample of Protestant clergy, we find a substantial amount of engagement in culture wars by all types of Protestant clergy. The amount of polarization is more attributable to views of religious authority (i.e., biblical inerrancy) than to religious tradition. Moreover, polarization among clergy is somewhat more evident on culture wars issues than on other social and political issues. These findings are generally supportive of the culture wars thesis and should help return examinations of culture wars back to where they were originally theorized to be waged: among elites. 相似文献
13.
Bernardo E. Brown 《Religion》2020,50(4):636-652
ABSTRACT Catholic priests and advanced seminarians in Sri Lanka often describe their entrance to the seminary as the response to a strong spiritual calling that they could not ignore. Young seminarians offer more ambiguous narratives, where a combination of material anxieties, local cultural traditions and individual aspirations, encourage them to consider joining the clergy. This article examines how seminaries highlight aspects of religious formation where vocational discernment and the authenticity of one's calling are left for later stages of formation. Emphasizing aspects of career mobility, graduate studies overseas and missionary work, seminaries provide an attractive alternative for prospective priests in Sri Lanka. I argue that there is no contradiction between the spiritual dimensions of religious vocation and the material aspirations of seminarians. Although ethical dispositions emerge and replace the mundane impulses that initially attract young men to the seminary, material incentives are never completely eliminated from the vocational map of seminarians. 相似文献
14.
Rae Jean Proeschold-Bell Chongming Yang Matthew Toth Monica Corbitt Rivers Kenneth Carder 《Journal of religion and health》2014,53(3):878-894
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. 相似文献
15.
John Cattich 《Pastoral Psychology》2012,61(2):179-195
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. 相似文献
16.
Pierre de Bérulle, founder of the Oratoire de Jésus (commonly known as the Oratoire de France), is a leading figure in the renewal of the Catholic Church in France in the first half of the seventeenth century. He is generally regarded as the founder of the French School of Spirituality (École française de spiritualité), though this term has been much criticised in recent years. He is often described as a ‘reformer’ of the Church in France, but this is a half-truth which obscures his real originality; he certainly shared the aims of those striving to create a clergy which would be better educated, more morally upright and more pastorally sensitive and zealous; but above all else he was concerned with the spiritual renewal of the clergy and with the Church in France generally. Lastly, he has often been accused of wishing to create chiefly, if not exclusively, a spirituality of the priesthood and to work for the ‘sanctification’ of the clergy. But his work and ideas must be seen here in a broader perspective, for Bérulle and his disciples shared with St Francis de Sales the aim, expressed in his Introduction à la vie devote (1608), of creating and promoting a spirituality available to all Christians. This article examines his conception of the Oratory, which he intended to be an intermediary between the religious orders and the secular clergy, his spiritual theology, what I have called his ‘spiritual pedagogy’, and his influence in France and elsewhere. 相似文献
17.
Cheryl L. Holt Emily Schulz Beverly R. Williams Eddie M. Clark Min Qi Wang 《Journal of community & applied social psychology》2012,22(4):346-362
Spiritual and religious capital are forms of the broader construct of social capital. The present study, using probability‐based sampling methods, surveyed a national sample of African American adults to examine the relative contributions of spiritual and religious capital to their physical and emotional functioning. Analyses were conducted to determine if these constructs made a unique contribution above and beyond general social capital. African American men and women (N = 803) were interviewed by telephone. Hierarchical linear regressions revealed that, across the full sample, although social capital was a positive predictor of physical and emotional functioning (p < .05 and p < .001), neither religious nor spiritual capital made an additional contribution to these outcomes. However, the relationships among these variables differed for men and women. Among men, social capital predicted positive emotional functioning (p < .001) but not physical functioning; spiritual and religious capital made no additional contribution to either outcome variable. Among women, social capital predicted positive emotional functioning (p < .01) but not physical functioning. However, religious capital did make a significant additional contribution to the prediction of emotional functioning (ΔR2, p < .01). Dividing the sample into different age groups did not produce any different findings from those found with the sample as a whole. Findings are discussed in terms of implications for church‐ and faith‐based health promotion interventions aimed at health disparities reduction. Copyright © 2011 John Wiley & Sons, Ltd. 相似文献
18.
Abigail B. Sivan Ph.D. George A. Fitchett D. Min Laurel A. Burton Th. D. 《Journal of religion and health》1996,35(1):11-19
Earlier research suggested that persons in a community with significant psychiatric disorders seek relief from their clergy
as often as from trained mental-health professionals. In this research, contacts with clergy about current hospitalization
by matched samples of inpatient psychiatric (N=51) and medical/surgical (N=50) patients were compared, as were responses to
structured interviews about the importance of religion, religious affiliation, and participation, spiritual needs, and spiritual
well-being. The findings suggest that the two groups were similar in demographics, the degree to which religion was a source
of strength and comfort in their lives, and percentages reporting as having a clergy person; the group of hospitalized psychiatric
patients was significantly less likely, however, than the sample of medical/surgical patients to have discussed their current
hospitalization with their clergy persons. Possible causes for this difference as well as areas of further research are discussed. 相似文献
19.
Miguel Farias Raphael Underwood Gordon Claridge 《British journal of psychology (London, England : 1953)》2013,104(3):364-381
Previous research has linked certain types of modern spirituality, including New Age and Pagan, with either benign schizotypy or insecure attachment. While the first view emphasizes a positive aspect of spiritual believers’ mental health (benign schizotypy), the second view emphasizes a negative aspect, namely the unhealthy emotional compensation associated with an insecure attachment style. This study addresses these two conflicting views by comparing a sample of modern spiritual individuals (N = 114) with a contrast group of traditional religious believers (N = 86). Measures of schizotypy and attachment style were combined with mental health scales of anxiety and depression. We further assessed death anxiety to determine whether modern spiritual beliefs fulfilled a similar function as traditional religious beliefs in the reduction of existential threat. Our results support a psychological contiguity between traditional and modern spiritual believers and reinforce the need to de‐stigmatize spiritual ideas and experiences. Using hierarchical regression, we showed that unusual experiences and ideas are the major predictor of engagement in modern spiritual practices. Anxiety, depression variables, and insecure attachment were not significant predictors of spirituality or correlated with them; on the other hand, the results show that spiritual believers report high social support satisfaction and this variable predicts involvement in modern spirituality. Further, spiritual practices were negatively correlated with and negatively predicted by death anxiety scores. Overall, the results strengthen the association between modern spirituality, good mental health, and general well‐being. 相似文献
20.
《The journal of positive psychology》2013,8(6):453-470
This article describes a new conceptual approach to youth spiritual development, positing it as a universal aspect of positive youth development, and presents initial empirical evidence for the cross-cultural validity of this theory. Based on an international survey with 6725 youth in eight countries, it provides a global portrait of the spiritual lives of 12–25 year olds. The development and psychometric properties of core spiritual development and religious/spiritual engagement across nations and religious traditions are described. Finally, a person-centered analytic technique is used to explore profiles of the unique ways spiritual development manifests itself in the lives of young people. Results suggest that spiritual development is an active process among the majority of youth across diverse religious and cultural backgrounds, with most having spiritual development unfold without particularly strong engagement in explicitly religious or spiritual practices. 相似文献