A Qualitative Survey of the Attitudes of Catholic Priests Toward Bishops and Ministry Following the Sexual Abuse Revelations of 2002

This study used structured interviews to investigate (1) priest-respondents’ perceptions and attitudes toward bishops since 2002, (2) priest-respondents’ perceptions and attitudes toward their diocese, ministry, and vocation, (3) priest-respondents’ changes in ministerial activities as a result of codes of pastoral conduct, (4) priest-respondents’ personal feelings of competence regarding the codes of pastoral conduct, and (5) priest-respondents’ feelings of support since 2002. Using snowball sampling techniques, 22 Catholic priests were interviewed in 2006 and 2007. These respondent-priests perceived a significant barrier between themselves and bishops. While respondents’ attitudes toward the priesthood and their vocations had not changed, they were less trusting of their bishops. Finally, most had made significant accommodation to the manner in which they minister to parishioners, especially to young people. Respondents indicated that they were less likely to become involved in pastoral counseling, developing social relationships with parishioners, and other non-liturgical activities. Respondents indicated that they were far less likely to engage in pastoral activities that might compromise their future ministry or result in suspicion or an allegation.     

The spiritual well-being and need of parishioners

In this study we compare the spiritual well-being and need of healthy and ill parishioners, creating data that pastors can use as background in assessing pastoral need within their parishes. Three questionnaires generate the data, and the results demonstrate increased need of parishioners in the hospital. Specifically, women hospitalized for problem pregnancies demonstrate statistically more need than healthy parishioners, and these data suggest that pastors should assess their needs carefully. A group of patients who fight their metastasized cancer create scores statistically similar to healthy parishioners. Demographic variables also have an impact on spiritual well-being and need, particularity the parishioner's age and level of education.This research was supported in part by the Section of Graduate Education and Research, the Department of Family Medicine, The Ohio State University, Columbus, Ohio.The PIL and SONG were obtained through the Institute of Logotherapy in Saratoga, California. The Spiritual Well-Being Scale was used with permission of Craig W. Ellison.     

Seminarian attitudes toward counseling

This paper examines whether seminarians are interested in referring parishioners to pastoral counselors or prefer handling commingled psychological and spiritual problems through counseling parishioners themselves. Research results revealed openness toward referral and also a strong interest in counseling persons themselves. Forms of collaboration other than referral were also examined, and seminarians indicated openness to using consultation, training, and personal therapeutic support. Implications for church-psychology collaboration, generally, are discussed. Areas for further research are recommended.     

Spiritual care in the last phase of life: a comparison between the Church of Sweden and the Church of Finland

This article deals with the Church of Sweden and the Church of Finland and their spiritual support for parishioners during their end-of-life phase. Support for the dying seemed uncommon in both countries, while most parishes offered support for the bereaved. The Finnish respondents expressed more confidence in their spiritual role than did the Swedes. This may have to do with the role of the churches in their respective countries and the varying geographies of death.     

Sexual Contact During and After the Professional Relationship: Attitudes and Practices of Male Counselors

The authors of this article surveyed a national sample of male counselors and educators (N = 366) on both attitudes toward and participation in sexual misconduct with clients, students, and students under supervision. Although relatively few respondents (1.7%) reported having engaged in sexual misconduct with clients during a professional relationship, the prevalence rate increased to 17% when the definition of sexual misconduct was expanded to include (a) students and students under supervision and (b) occurrences of sexual misconduct after the professional relationship. Respondents who indicated that erotic sexual conduct may not constitute professional misconduct were more likely to report having engaged in such behavior.     

Student perceptions of the effectiveness of education in the responsible conduct of research

Responsible conduct of research (RCR) courses are widely taught, but little is known about the purposes or effectiveness of such courses. As one way to assess the purposes of these courses, students were surveyed about their perspectives after recent completion of one of eleven different research ethics courses at ten different institutions. Participants (undergraduate and graduate students, post-doctoral fellows and faculty, staff and researchers) enrolled in RCR courses in spring and fall of 2003 received a voluntary, anonymous survey from their instructors at the completion of the course. Responses were received from 268 participants. Seventy-seven percent of open-ended responses listed specific kinds of information learned; only a few respondents talked about changes in skills or attitudes. The perception that courses did more to provide information than to foster skills or attitudes was verified in quantitative responses (P<0.0001). Over 75% of the respondents specifically noted that courses were useful in preparing them to recognize, avoid, and respond to research misconduct. The two principal findings of this multi-institutional study are that respondents reported: (1) a wide variety of positive outcomes for research ethics courses, but that (2) the impact on knowledge was greater than that for changes in skills or attitudes.     

Teachers' perceptions of the frequency and seriousness of violations of ethical standards

Despite nationwide efforts to professionalize public-school teaching, little attention has been given to the matter of standards of professional conduct for teachers. The authors examined teachers' perceptions of the frequency and seriousness of different categories of teacher misconduct. They administered a 34-item questionnaire to 235 school professionals in northwestern South Carolina. For each item, respondents rated the extent to which they agreed or disagreed that the behavior occurred frequently and represented a serious violation of professional ethics. Factor analysis of the ratings of seriousness yielded 3 domains of ethical concerns: (a) student-teacher boundary violations, (b) carelessness in behavior, and (c) subjectivity in grading and instruction. Teachers rated boundary violations as the most serious but least common violations and carelessness in behavior as the most frequent but least serious violation. Problems of subjectivity in grading were rated as moderately frequent and moderately serious. The authors found no differences between male and female teachers or between elementary and secondary teachers in their ratings of the seriousness or frequency of any of the 3 groups of ethical concerns. The authors discuss implications for development of a national code of teacher conduct.     

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.     

How does one become spiritual? The Spiritual Modeling Inventory of Life Environments (SMILE)

We report the theoretical background, psychometric properties, and correlates of the Spiritual Modeling Inventory of Life Environments (SMILE), a measure of perceptions of spiritual models, defined as everyday and prominent people who have functioned for respondents as exemplars of spiritual qualities, such as compassion, self-control, or faith. Demographic, spiritual, and personality correlates were examined in an ethnically diverse sample of college students from California, Connecticut, and Tennessee (N = 1010). A summary measure of model influence was constructed from perceived models within family, school, and religious organization, and among prominent individuals from both tradition and media. The SMILE, based on concepts from Bandura's (1986) Social Cognitive Theory, was well-received by respondents. The summary measure demonstrated good 7-week test–retest reliability (r = 0.83); patterns of correlation supporting convergent, divergent, and criterion-related validity; demographic differences in expected directions; and substantial individual heterogeneity. Implications are discussed for further research and for pastoral, educational, and health-focused interventions.     

Using secondary students’ views about influences on their spiritual well‐being to inform pastoral care

Spiritual well‐being is reflected in the quality of relationships that each person has in up to four different domains, namely with self, with others, with the environment and/or with God. This study investigated how secondary students perceived relationships with family, friends, school and church community (including God) impacted on their spiritual well‐being. This paper reports the views of 1002 secondary school students aged from 12‐ to 18‐years‐old in Catholic, Christian community and other independent schools in Victoria, Australia. ANOVA and multiple regression analyses of students’ responses on the Quality Of Life Influences Survey developed in this study, and the Spiritual Health And Life‐Orientation Measure, a spiritual well‐being questionnaire for secondary students, revealed significant differences in perceptions students held about influences on their spiritual well‐being. A case study illustrates how these instruments can be used to inform pastoral care of young people.     

Spiritual advisors and old age psychiatry in the United Kingdom

This survey investigates the role and views of NHS spiritual advisors across the United Kingdom on the provision of pastoral care for elderly people with mental health needs. The College of Health Care Chaplains provided a database, and questionnaires were sent to 405 registered NHS chaplains/spiritual advisors. The response rate was 59%. Quantitative and qualitative analyses were carried out. Spiritual advisors describe their working patterns and understanding of their roles within the modern NHS, and their observations of the level of NHS staff awareness of the importance of spiritual issues in the mental health care of older adults. They provide insights into possible negative and positive perceptions of their roles at a service level, and contribute suggestions of topics relevant to shared education between pastoral care and clinical services. This survey further highlights ethical and operational dimensions at the point of integration of the work of spiritual advisors and multidisciplinary teams.     

Self-Attributed Importance of Spiritual Practices in Catholic Pastoral Workers and their Association with Life Satisfaction

Although much is known about the frequency of the spiritual activities of pastoral workers, less is known related to how important specific spiritual and existential practices are to pastoral workers personally or existentially. This part of the German Pastoral Ministry Study analyzed (1) which forms of spiritual activities were regarded as important, (2) how the perceived importance of religious practices related to frequency of engagement in spiritual practices, and (3) how these practices contributed to the life satisfaction of ordained priests and of non-ordained pastoral workers. Participants included 1826 Catholic pastoral workers, composed of 65% priests and 35% (non-ordained) pastoral assistants and parish expert workers. Prosocial-Humanistic practices scored highest in importance, followed by Gratitude/Awe, Existentialistic practices, and Religious practices; specific forms of Spiritual Mind-Body practices were not relevant. Differences in the frequency and ascribed importance of spiritual practices between ordained and non-ordained pastoral workers were identified, as well as a surprising lack of connection between religious practices and their proclaimed importance, particularly of Prosocial-Humanistic and Gratitude/Awe practices. These findings may stimulate further research into the underlying causes of these differences between priests and other pastoral workers and between the frequency and importance of spiritual practices in all groups, which in the researchers’ opinion indicate challenging inconsistencies with regard to the ideals of religious vocations.     

Scientists Still Behaving Badly? A Survey Within Industry and Universities

Little is known about research misconduct within industry and how it compares to universities, even though a lot of biomedical research is performed by–or in collaboration with–commercial entities. Therefore, we sent an e-mail invitation to participate in an anonymous computer-based survey to all university researchers having received a biomedical research grant or scholarship from one of the two national academic research funders of Belgium between 2010 and 2014, and to researchers working in large biomedical companies or spin-offs in Belgium. The validated survey included questions about various types of research misconduct committed by respondents themselves and observed among their colleagues in the last three years. Prevalences of misconduct were compared between university and industry respondents using binary logistic regression models, with adjustments for relevant personal characteristics, and with significance being accepted for p < 0.01. The survey was sent to 1766 people within universities and an estimated 255 people from industry. Response rates were 43 (767/1766) and 48% (123/255), and usable information was available for 617 and 100 respondents, respectively. In general, research misconduct was less likely to be reported by industry respondents compared to university respondents. Significant differences were apparent for one admitted action (gift authorship) and three observed actions (plagiarism, gift authorship, and circumventing animal-subjects research requirements), always with lower prevalences for industry compared to universities, except for plagiarism. This survey, based on anonymous self-report, shows that research misconduct occurs to a substantial degree among biomedical researchers from both industry and universities.     

Investigating attitudes of Catholic priests toward the media and the US Conference of Catholic Bishops Response to the Sexual Abuse Scandals of 2002

Since 2002, researchers have investigated the incidence of clergy sexual abuse and the perceptions and attitudes of non-ordained Catholics toward the responses of the U.S. Catholic bishops. The perceptions of functioning Catholic priests were investigated in 2002. There has been little follow-up research about priests who have never been accused of sexual misconduct. Using non-probability sampling techniques, this study employed a structured format to confidentially interview 22 Catholic priests in 2006 and 2007. The interviews yielded themes around the reporting of the events of 2002 by the media, and the response of the United States Conference of Catholic Bishops (USCCB) to the crisis and the media. Findings suggest that most priest-respondents believed that the media had accurately reported that the bishops had engaged in a cover-up. Most respondents believed that the media had portrayed all priests as pedophiles. Most priest-respondents believed the response of the USCCB was inadequate, poorly conceived, and generated to satisfy public pressure. Most respondents believed that bishops had abandoned their priests and compromised the canonical rights of priests. Finally, several priest respondents identified a double standard in the process and outcome by which allegations against priests and bishops are handled.     

Spiritual Care in the ICU: Perspectives of Dutch Intensivists,ICU Nurses,and Spiritual Caregivers

Since there are no scientific data available about the role of spiritual care (SC) in Dutch ICUs, the goal of this quantitative study was twofold: first, to map the role of SC as a part of daily adult ICU care in The Netherlands from the perspective of intensivists, ICU nurses, and spiritual caregivers and second, to identify similarities and differences among these three perspectives. This study is the quantitative part of a mixed methods approach. To conduct empirical quantitative cohort research, separate digital questionnaires were sent to three different participant groups in Dutch ICUs, namely intensivists, ICU nurses, and spiritual caregivers working in academic and general hospitals and one specialist oncology hospital. Overall, 487 participants of 85 hospitals (99 intensivists, 290 ICU nurses, and 98 spiritual caregivers) responded. The majority of all respondents (>70%) considered the positive effects of SC provision to patients and relatives: contribution to mental well-being, processing and channeling of emotions, and increased patient and family satisfaction. The three disciplines diverged in their perceptions of how SC is currently evolving in terms of information, assessment, and provision. Nationwide, SC is not implemented in daily ICU care. The majority of respondents, however, attached great importance to interdisciplinary collaboration. In their view SC contributes positively to the well-being of patients and relatives in the ICU. Further qualitative research into how patients and relatives experience SC in the ICU is required in order to implement and standardize SC as a scientifically based integral part of daily ICU care.     

In Their Own Words: Research Misconduct from the Perspective of Researchers in Malaysian Universities

Published data and studies on research misconduct, which focuses on researchers in Malaysia, is still lacking, therefore, we decided that this was an area for investigation. This study provides qualitative results for the examined issues through series of in-depth interviews with 21 researchers and lecturers in various universities in Malaysia. The aims of this study were to investigate the researchers’ opinions and perceptions regarding what they considered to be research misconduct, their experience with such misconduct, and the factors that contribute to research misconduct. Our findings suggest that the most common research misconducts that are currently being witnessed in Malaysian universities are plagiarism and authorship disputes, however, researchers seldom report incidents of research misconduct because it takes too much time, effort and work to report them, and some are just afraid of repercussions when they do report it. This suggests possible loopholes in the monitoring system, which may allow some researchers to bypass it and engage in misconduct. This study also highlights the structural and individual factors as the most influential factors when it comes to research misconduct besides organizational, situational and cultural factors. Finally, this study highlights the concerns of all participants regarding the ‘publish or perish’ pressure that they believe would lead to a hostile working environment, thus enhancing research misconduct, as researchers tend to think about their own performance rather than that of whole team or faculty. Consequently this weakens the interpersonal relationships among researchers, which may compromise the teaching and supervision of junior researchers and research students.     

Patterns of conversation between clergy and their parishioners and referral to other professionals

Clergy deal with mental and physical health care issues as well as spiritual concerns within their congregations. Collaboration with psychotherapists and physicians could be argued to be "best practice" by clergy, but little is known about how clergy collaborate, particularly in non-hospital settings. This study describes reported practice patterns of referral by clergy in the context of their conversations with parishioners. Clergy report that parishioners regularly express psychosocial and medical concerns to them, and clergy also initiate these conversations. Clergy refer to medical providers and psychotherapist 23% of the time, and these referrals are found to be helpful, even though the professionals rarely connect with each other. Physicians and psychotherapists report they refer to clergy 10% and 24% of the time, respectively, and often find these referrals helpful. Further research is needed to understand the barriers and bridges to collaboration between professionals in different domains of care.     

Listening for Safe Places: Networks of Playing and Chalcedon in Disaster Pastoral Care

Disaster pastoral care operates in diverse contexts, which may challenge clergy responders in ecclesiological meaning‐making of their practices of care. This article argues that pastoral care may be imagined as part of a larger “network” of caring acts understood as a collective, multiple care practice. Such practice reflects deep‐rooted movements described in psychoanalytical theory as playing, and the christological idea of communication of properties. Therein, spiritual “safe places” can be seen to emerge, even in the midst of traumatic events.