Academic literature on the topic 'Clergy – Training of'

BackgroundChristian clergy have often been identified as ‘frontline mental health workers’ and gatekeepers to mental health services. However, despite this, collaboration between clergy and mental health services remains poor, with some US clergy referring on as little as 10% of cases.AimsIn this study, we aimed to evaluate the collaborative relationship between UK clergy and medical practitioners, with the purpose of identifying key issues that should be addressed to improve such collaboration between the two services.MethodsWe surveyed 124 clergy, 48 general practitioners and 13 psychiatrists in Wales. Part 1 of the survey covered four main themes: demographics; types of mental health cases seen by clergy and practitioners; referral rates between clergy and mental health services; attitude and relationship between clergy and mental health services. Part 2 was directed at clergy only and assessed how sensitive clergy were in identifying and referring on mental health disorders by using seven virtual case vignettes.ResultsClergy frequently encountered mental health cases and around 60%–80% regularly referred on to a healthcare professional. Clergy appeared very effective at identifying and referring on high risk scenarios, such as psychosis, suicidal ideation and substance misuse, however were less effective at identifying and referring on clinical depression and anxiety. Clergy rarely received referrals from medical professionals. Both medical professionals and clergy felt they needed to engage in a more collaborative relationship, and around of one-third of practitioners were prepared to offer training to clergy.ConclusionMost clergy in Wales regularly encounter mental health cases and appear effective at recognising and referring on mental health disorders; however, a large minority do not (20%–40%). Clergy generally do not receive referrals from mental health professionals, despite the proven benefits. Therefore, improving collaboration, developing spiritual training for mental health professionals, and mental health training for clergy is likely useful, a notion that many clergy and medical professionals deem important and are prepared to support.

Reports data gathered from a national sample of clergy (N = 231) pertaining to their beliefs, practices, and training in premarital counseling (PMC). Notes that 94% of the clergy agreed that PMC should be required of all couples prior to marriage, and nearly 100% of the sample clergy provided PMC to couples they married. Points out that approximately 50% of clergy received no academic training in PMC, leaving 50% providing such services without having been trained in premarital counseling.

This study examined clergy’s use of 15 suicide prevention competencies. Four hundred ninety-eight U.S. Catholic, Jewish, and Protestant clergy responded to an online survey regarding their use of these competencies. Analysis of variance, backward stepwise regression, and principal components analysis were used to determine clergy group differences, predictors of use of competencies, and a parsimonious summary of competencies. Some respondents reported infrequent opportunities to develop these competencies. Respondents reported using general pastoral competencies more than suicide-specific competencies. Protestant clergy reported that their congregants watch over each other significantly more than Jewish clergy. Catholic and Jewish clergy reported significantly more competence in conducting suicide funerals than Protestant clergy. Contacts by suicidal people and number of hours of suicide-specific training predicted the use of more competencies. Competency components included postvention following a suicide, nonjudgmental attitudes, talking with a suicidal person, and pastoral care. Findings suggest that clergy may benefit from consultation and suicide-specific training.

Among the many issues related to priesthood, questions often arise about how the Church prepares pupils/students for priestly service, what this formation involves and who is responsible for it. The article attempts to answer these questions from a historical perspective. It begins by presenting the idea of seminary life and the beginnings of the institution of theological seminaries. Then it discusses the decision of the Council of Trent, which obliged the Church to establish theological seminaries in all dioceses. The next stage in the education of the clergy was introduced by the document of the Second Vatican Council, Optatam Totius, which defines the nature and mission of a priest. It obliged local churches to develop their own Ratio Fundamentalis Institutionis. The Polish Ratio Fundamentalis drew its inspiration from this document. The analysis of the new Ratio for Polish seminaries developed in 2021 concludes the latest stage in the history of clergy formation.

801 U.S. Catholic, Jewish and Protestant clergy reported on their suicide gatekeeping activities. Using vignettes, they identified suicide risk and selected interventions for three risk levels. Two-thirds of the sample who provide counseling reported at least one contact from a suicidal person per year. Clergy were significantly more concurrent with experts in identifying risk and selecting interventions with high risk but deviated more from the experts with low and medium risk. Most reported needing more training.