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Journal articles on the topic 'Male clergy'

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Published: 4 June 2021
Last updated: 5 February 2022

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1

Francis, Leslie. "Male and Female Clergy in England." Journal of Empirical Theology 5, no. 2 (1992): 31–38. http://dx.doi.org/10.1163/157092592x00235.

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2

Francis, Leslie J., and Paul R. Pearson. "PERSONALITY CHARACTERISTICS OF MIDCAREER MALE ANGLICAN CLERGY." Social Behavior and Personality: an international journal 18, no. 2 (January 1, 1990): 347–49. http://dx.doi.org/10.2224/sbp.1990.18.2.347.

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Forty male Anglican clergy completed the Eysenck Personality Questionnaire during mid-career development consultations. The findings that the clergy display elevated neuroticism scores and psychoticism scores no lower than men in general contradict predictions emerging from recent studies concerned with the relationship between personality and religion and suggest the need for further research.
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3

Francis, Leslie J., and Paul R. Pearson. "PERSONALITY CHARACTERISTICS OF MIDCAREER MALE ANGLICAN CLERGY." Social Behavior and Personality: an international journal 19, no. 1 (January 1, 1991): 81–84. http://dx.doi.org/10.2224/sbp.1991.19.1.81.

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Forty male Anglican clergy completed the Eysenck Personality Questionnaire during mid-career development consultations. The findings that the clergy display elevated neuroticism scores and psychoticism scores no lower than men in general contradict predictions emerging from recent studies concerned with the relationship between personality and religion and suggest the need for further research.
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4

McMinn, Mark R., Sarah P. Kerrick, Susan J. Duma, Emma R. Campbell, and Jane B. Jung. "Positive Coping among Wives of Male Christian Clergy." Pastoral Psychology 56, no. 4 (February 27, 2008): 445–57. http://dx.doi.org/10.1007/s11089-008-0122-5.

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5

Francis, Leslie J., Mandy Robbins, Chris J. Jackson, and Susan H. Jones. "Personality theory and male Anglican clergy: the EPP." Contact 133, no. 1 (January 2000): 27–36. http://dx.doi.org/10.1080/13520806.2000.11758900.

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6

Thoburn, John W., and Jack O. Balswick. "An evaluation of infidelity among male protestant clergy." Pastoral Psychology 42, no. 4 (March 1994): 285–94. http://dx.doi.org/10.1007/bf01789516.

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7

Thoburn, John, and Jack O. Blaswick. "A prevention approach to infidelity among male protestant clergy." Pastoral Psychology 42, no. 1 (September 1993): 45–51. http://dx.doi.org/10.1007/bf01041277.

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8

Francis, Leslie J., and T. Hugh Thomas. "Personality Profile of Conference-Going Clergy in England." Psychological Reports 70, no. 3 (June 1992): 682. http://dx.doi.org/10.2466/pr0.1992.70.3.682.

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The Eysenck Personality Questionnaire was completed by 40 male clergy attending a residential conference in England. The data suggest that conference-going clergy are more extraverted than clergy in general.
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9

Musson, David J. "Male and Female Anglican Clergy: Gender Reversal on the 16PF5?" Review of Religious Research 43, no. 2 (December 2001): 175. http://dx.doi.org/10.2307/3512061.

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10

Francis, Leslie J., and David J. Musson. "Male and Female Anglican Clergy: Gender Reversal On the 16Pf?" Journal of Empirical Theology 12, no. 2 (1999): 5–16. http://dx.doi.org/10.1163/157092599x00076.

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11

Sullender, R. Scott. "Clergy Candidates' MMPI Profiles: Comparing Gender and Age Variables." Journal of Pastoral Care 47, no. 3 (September 1993): 263–73. http://dx.doi.org/10.1177/002234099304700309.

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Compares MMPI personality profiles for male vs. female Protestant clergy candidates and first career vs. second career candidates. Discusses findings and implications of findings for the care and counseling of clergy.
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12

Francis, Leslie J., and Douglas W. Turton. "Are charismatic clergy more satisfied with their ministry? A study among male parochial clergy in the Church of England." Mental Health, Religion & Culture 5, no. 2 (July 2002): 135–42. http://dx.doi.org/10.1080/13674670210144086.

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13

Francis, Leslie J., and T. Hugh Thomas. "Are Charismatic Ministers Less Stable? A Study among Male Anglican Clergy." Review of Religious Research 39, no. 1 (September 1997): 61. http://dx.doi.org/10.2307/3512479.

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14

Musson, David J. "The personality profile of male Anglican clergy in England: The 16PF." Personality and Individual Differences 25, no. 4 (October 1998): 689–98. http://dx.doi.org/10.1016/s0191-8869(98)00091-9.

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15

Ferziger, Adam S. "Female Clergy in Male Space: The Sacralization of the Orthodox Rabbinate." Journal of Religion 98, no. 4 (October 2018): 490–516. http://dx.doi.org/10.1086/698977.

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16

Weaver, Dorothy C. "Shifting agency: male clergy, female believers, and the role of icons." Material Religion 7, no. 3 (November 2011): 394–419. http://dx.doi.org/10.2752/175183411x13172844496019.

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17

Musson, David J. "Personality of male Anglican clergy in England: Revisited using the 16PF5." Mental Health, Religion & Culture 5, no. 2 (July 2002): 195–206. http://dx.doi.org/10.1080/13674670210146048.

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18

Steele, Les. "Adult Development Periods and Protestant Mole Clergy: A Descriptive Framework." Journal of Psychology and Theology 16, no. 1 (March 1988): 15–20. http://dx.doi.org/10.1177/009164718801600102.

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There has been great interest generated in the past 10 years over the idea of developmental periods in adulthood. There has been some interest in research on clergy but the majority of this research has been clinical in nature. This article explores both adult developmental psychology' and studies of clergy in an attempt to describe the young adulthood and middle adulthood periods in protestant male clergy. It is hoped that by doing so the parameters will be established for further research with clergy.
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19

Hancocks, Graeme, John Sherbourne, and Christopher Swift. ""Are They Refugees?" Why Church of England Male Clergy Enter Healthcare Chaplaincy." Practical Theology 1, no. 2 (September 12, 2008): 163–79. http://dx.doi.org/10.1558/prth.v1i2.163.

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20

Francis, Leslie J. "The personality characteristics of male Evangelical clergy: Denominational differences in the UK." Mental Health, Religion & Culture 5, no. 2 (July 2002): 175–81. http://dx.doi.org/10.1080/13674670210144121.

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21

Winger, Darrell, and Bruce Hunsberger. "Clergy Counseling Practices, Christian Orthodoxy and Problem Solving Styles." Journal of Psychology and Theology 16, no. 1 (March 1988): 41–48. http://dx.doi.org/10.1177/009164718801600105.

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This survey study of 127 male clergy from 10 Protestant denominations in Ontario investigated counseling practices, religious orthodoxy, problem solving styles and related variables, in order to increase the understanding of clergy as counselors. Results confirmed that clergy spend a significant amount of time counseling a wide variety of problems, and that their views of mental illness and their approaches to counseling are related to their religious orthodoxy and their approaches to problem solving. For example, clergy who tended to view both the individual and God as active in problem solving also tended to report using both psychological and spiritual techniques in their counseling. However, clergy who tended to view the individual as passive, and God as active in problem solving, were more likely to use spiritual techniques in their counseling. Similarly, more orthodox clergy employed spiritual counseling techniques more than did less orthodox clergy. Other findings and their implications are reported and discussed.
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22

Rickner, Ronald G., and Siang-Yang Tan. "Psychopathology, Guilt, Perfectionism, and Family of Origin Functioning among Protestant Clergy." Journal of Psychology and Theology 22, no. 1 (March 1994): 29–38. http://dx.doi.org/10.1177/009164719402200103.

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Levels of psychopathology, guilt, perfectionism, and family of origin functioning among a sample of male, Protestant clergy (N = 168) were compared with those of male teachers from public high schools (N = 43) and Christian high schools (N = 51). Data were collected via self-report instruments. Results revealed no significant differences between groups on psychopathology or perfectionism. However, clergy and Christian teachers had significantly higher guilt scores than public high school teachers, but higher guilt was associated with only the Norm Violation subscale. Clergy perceived their family of origin as significantly less healthy than the comparison groups. Some support was found for the “mother dominant/father absent” theory of vocational choice among pastors. Scriptural literalism among pastors was not significantly related to psychopathology, guilt, perfectionism, or family of origin functioning. Implications of the present findings are discussed.
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23

Randall, Kelvin. "Are Liberals Winning? A Longitudinal Study of Clergy Churchmanship." Journal of Empirical Theology 30, no. 2 (December 11, 2017): 148–63. http://dx.doi.org/10.1163/15709256-12341355.

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Abstract Surveys indicate a growing liberal consensus within British churches as well as in British society. Is this because each succeeding generation is more liberal than the previous one. Or is it that individuals as they grow older become more liberal? In a longitudinal study of churchmanship among Anglican clergy in England and Wales, the results indicate that individual clergy, male and female, older and younger, are becoming less Conservative and more Liberal.
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24

Benson, Gordon L. "Sexual behavior by male clergy with adult female counselees: Systemic and situational themes." Sexual Addiction & Compulsivity 1, no. 2 (April 1994): 103–18. http://dx.doi.org/10.1080/10720169408400033.

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25

Putnam, Steven H., and John E. Kurtz. "Four-Month Test-Retest Reliability of the MMPI-2 With Normal Male Clergy." Journal of Personality Assessment 67, no. 2 (October 1996): 341–53. http://dx.doi.org/10.1207/s15327752jpa6702_9.

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26

Francis, Leslie J., Mandy Robbins, Stephen H. Louden, and John M. Haley. "A Revised Psychoticism Scale for the Revised Eysenck Personality Questionnaire: A Study among Clergy." Psychological Reports 88, no. 3_suppl (June 2001): 1131–34. http://dx.doi.org/10.2466/pr0.2001.88.3c.1131.

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The psychometric properties of an improved 6-item form of the Eysenck Psychoticism scale are examined among three samples of clergy, 1,227 Anglican clergywomen, 1,468 Roman Catholic male priests, and 1,321 male and female Methodist ministers. On the basis of these data the scale is commended for further use.
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27

Turton, Douglas W., and Leslie J. Francis. "Assessing Ministerial Job Satisfaction: The Reliability of the Revised MJSS among Male Anglican Clergy." Review of Religious Research 44, no. 2 (December 2002): 169. http://dx.doi.org/10.2307/3512514.

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28

Fater, Kerry, and Jo Ann Mullaney. "THE LIVED EXPERIENCE OF ADULT MALE SURVIVORS WHO ALLEGE CHILDHOOD SEXUAL ABUSE BY CLERGY." Issues in Mental Health Nursing 21, no. 3 (January 2000): 281–95. http://dx.doi.org/10.1080/016128400248095.

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29

Murphy-Geiss, Gail E. "Married to the Minister: The Status of the Clergy Spouse as Part of a Two-Person Single Career." Journal of Family Issues 32, no. 7 (January 23, 2011): 932–55. http://dx.doi.org/10.1177/0192513x10396660.

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Clergy spouses have long been considered unpaid partners in two-person single careers, but a number of social forces may have begun to challenge that, including the ordination of women and increasingly accepted alternatives to traditional family forms. This study surveyed more than 3,000 United Methodist clergy spouses to assess the status of that role, focusing especially on gender, age, and region of the United States. It was determined that gender has the strongest effect, as male spouses are significantly more likely to be nontraditional than their female counterparts. To a lesser degree, younger spouses and those not from the South are also more likely to act in nontraditional ways. Higher income and higher education were also found to be correlated with nontraditional behaviors. Although the large majority of respondents continue to replicate the traditional clergy spouse model, changes seem to be underway, led primarily by the male spouses of clergy women.
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30

Sullins, D. Paul. "Is Sexual Abuse by Catholic Clergy Related to Homosexuality?" National Catholic Bioethics Quarterly 18, no. 4 (2018): 671–97. http://dx.doi.org/10.5840/ncbq201818469.

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Sexual abuse of minors by Catholic priests has been a persistent and widespread problem in the Church. Although more than 80 percent of victims have been boys, prior studies have rejected the idea that the abuse is related to homosexuality among priests. Available data show, however, that the proportion of homosexual men in the priesthood is correlated almost perfectly with the percentage of male victims and with the overall incidence of abuse. Data also show that while the incidence of abuse is lower today than it was three decades ago, it has not declined as much as is commonly believed, and has recently begun to rise amid signs of episcopal complacency about procedures for the protection of children.
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31

Prola, Max, and Daniel Stern. "Opinions of Clergy and Guidance Counselors about the Desirability of Irrational Beliefs in Children." Psychological Reports 60, no. 1 (February 1987): 31–34. http://dx.doi.org/10.2466/pr0.1987.60.1.31.

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About one-third of 102 clergy and none of 118 female high school guidance counselors regarded Ellis's Beliefs 3, 8, 9, and 10 as desirable for young children. More than one-fifth of male high school counselors judged Beliefs 3 and 9 to be desirable.
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32

Leslie, Thomas M. "Do Liturgical Vestments Have Gender?" Journal of Anglican Studies 18, no. 2 (August 7, 2020): 144–61. http://dx.doi.org/10.1017/s1740355320000340.

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AbstractThis article questions whether traditional Christian liturgical vesture has any intrinsic gendered identity. Vestments are worn by the clergy of various denominations, including in traditions where women are ordained into all orders. For some early female clergy, there was a discomfort about wearing garments traditionally associated solely with male figures, and even today certain vestment manufacturers distinguish between the type of products available for female clergy and for male clergy, or target select gendered clientele. This brief cross-disciplinary examination, of some scriptural, historic and socio-cultural understandings of vesture, concludes that, despite some seeming modern misconceptions to the contrary, vestments are inherently non-gendered, and that they appear predominantly to have been regarded as such at various stages of history. This is consistent with the liturgical understanding that vesture is not meant to be a statement of personal identity, but a symbol of ritual function and office within the gathered assembly.
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33

Rosendahl, Dan, and Sirpa Rosendahl. "Role Stress. Experiences of Swedish Non-Lutheran Clergy." European Journal of Social Sciences 3, no. 1 (February 10, 2020): 108. http://dx.doi.org/10.26417/ejss.v3i1.p108-118.

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Background: About fifty percent of Swedish Non-Lutheran Clergy leave the vocation before retirement resulting in huge personal, financial, psychological, emotional, spiritual and social costs. The factors behind this substantial flood out has scarcely been researched. From the multifaceted problematic aspects of pastoral work, the aim of this study was to explore the clergy’s experiences of work stressors with the focus on Role-stress. Method: A qualitative approach with 19 open ended interviews was used and the interview material underwent qualitative content analysis. Results: Multiple external role-senders together with the individual pastor’s experienced, internal expectations and demands, generated different types of Clergy role-categories that surfaced during the analysis. These roles were accompanied by several role-stressors as apparent with the roles Servants of men and Servants of God and the presence of Vision Conflict. Further the pastor as the Church’s ultimately responsible person is plagued by Role-ambiguity and Role-confusion, and as the Proven trustworthy administrator struggling with Role-conflict. Family-work and Work-family conflicts, especially for female pastors, contributed to Work overload, this consequence also effecting the male colleagues during the generic attempts to meet as many of the Church members’ expectations as possible. The accumulated Work overload, together with a lowered level of Work Satisfaction, boosted the Turnover intentions. Conclusions: Mutual succinct information between employer and employee, active continuous communication and refined and updated organizational structure need to be coordinated in order to lower the level of experienced role stress and thus reduce the present substantial number of Clergy leaving the vocation prematurely.
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34

Jones, David L., and Leslie J. Francis. "Personality Profile of Methodist Ministers in England." Psychological Reports 70, no. 2 (April 1992): 538. http://dx.doi.org/10.2466/pr0.1992.70.2.538.

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35

Murphy-Geiss, Gail. "One Faith, Two Authorities: Tension between Female Religious and Male Clergy in the American Catholic Church." Contemporary Sociology: A Journal of Reviews 49, no. 5 (August 28, 2020): 441–42. http://dx.doi.org/10.1177/0094306120946390l.

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36

Scribner, Todd J. "One faith, two authorities: tension between female religious and male clergy in the American Catholic Church." Journal of Religion & Spirituality in Social Work: Social Thought 38, no. 3 (July 3, 2019): 329–31. http://dx.doi.org/10.1080/15426432.2019.1639408.

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37

Audette, Andre P. "One Faith, Two Authorities: Tension between Female Religious and Male Clergy in the American Catholic Church." Journal of Women, Politics & Policy 41, no. 4 (September 6, 2020): 542–43. http://dx.doi.org/10.1080/1554477x.2020.1815512.

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38

Deckman, Melissa, Sue E. S. Crawford, and Laura R. Olson. "The Politics of Gay Rights and the Gender Gap: A Perspective on the Clergy." Politics and Religion 1, no. 3 (October 27, 2008): 384–410. http://dx.doi.org/10.1017/s1755048308000382.

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AbstractIn this article, we explore the nexus of gender, religious leadership, and attitudes toward homosexuality and gay rights. Homosexuality has become a frontline issue in American politics, as illustrated most recently by gay marriage battles in the courts and state legislatures as well as state referenda campaigns designed to define marriage legally as the union of a man and a woman. Using survey data from a national random sample of 3,208 clergy who serve in six mainline Protestant denominations, we analyze the extent to which gender operates as a significant predictor of public speech on gay rights issues. Ordinal logistic regression allows us to demonstrate that women clergy are substantially more likely than their male counterparts to speak publicly on gay rights, as well as to model more generally the factors that compel clergy to take action to address this controversial issue in public.
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39

Nesbitt, Paula D. "Marriage, Parenthood, and the Ministry: Differential Effects of Marriage and Family on Male and Female Clergy Careers." Sociology of Religion 56, no. 4 (1995): 397. http://dx.doi.org/10.2307/3712197.

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40

Donahue-Wallace, Kelly. "Bajo los tormentos del tórculo: Printed Portraits of Male and Female Clergy in Eighteenth-Century New Spain*." Colonial Latin American Review 14, no. 1 (June 2005): 103–35. http://dx.doi.org/10.1080/10609160500075268.

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41

Brewster, Christine E., Leslie J. Francis, and Mandy Robbins. "In Ordained Ministry there is Neither Male nor Female? The Personality Profile of Male and Female Anglican Clergy Engaged in Multi-parish Rural Ministry." Archive for the Psychology of Religion 33, no. 2 (May 2011): 241–51. http://dx.doi.org/10.1163/157361211x570065.

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42

Buratti, Sandra, Martin Geisler, and Carl Martin Allwood. "The Association Between Prosocialness, Relational-Interdependent Self-construal and Gender in Relation to Burnout Among Swedish Clergy." Review of Religious Research 62, no. 4 (July 1, 2020): 583–602. http://dx.doi.org/10.1007/s13644-020-00420-3.

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AbstractServing as a clergyperson is a highly variable profession and in recent decades, the role has evolved and expanded even further. Consequently, the demands have increased and with it the risk for stress-related ill-health and absenteeism. The aim of the current study was to evaluate, in a larger sample of Swedish clergy (N = 871), two possible antecedents of burnout, namely prosocialness and relational-interdependent self-construal. A further aim was to explore potential gender differences in the investigated associations. The direct and indirect relationships of prosocialness and relational-interdependent self-construal to two dimensions of burnout, exhaustion, and disengagement were investigated in a structural equation-modelling framework. The results showed that clergy who reported higher prosocialness experienced more stress in their work, in terms of both quantitative and emotional demands, which in turn was associated with higher levels of exhaustion and disengagement. But prosocialness was also found to be directly associated with lower levels of disengagement, as well as indirectly associated with higher levels of role clarity. However, no direct or indirect associations were found between relational-interdependent self-construal and any dimension of burnout. Regarding gender differences, female clergy reported higher levels of prosocialness and job demands, less role clarity, and in turn more exhaustion compared to male clergy. This indicated a more stressful situation for female clergy. Our study contributes new insights into the role that personality plays in different dimensions of burnout in clergy, as well as insights into an understanding of gender differences in burnout among clergy.
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43

Page, Sarah-Jane. "The Construction of Masculinities and Femininities in the Church of England: The Case of the Male Clergy Spouse." Feminist Theology 17, no. 1 (September 2008): 31–42. http://dx.doi.org/10.1177/0966735008095640.

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44

Rependa, Sara Lynn, and Robert T. Muller. "Dancing with demons: working with vowed religious clergy who are also sex offenders." Attachment: New Directions in Psychotherapy and Relational Psychoanalysis 13, no. 1 (June 17, 2019): 31–42. http://dx.doi.org/10.33212/att.v13n1.2019.31.

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This article discusses the case of a male vowed religious clergy, who was also in residential treatment for sexual misconduct and interpersonal difficulties. Importantly, this client also had a childhood history of sexual trauma. The case, difficult and complex in its own right, posed unique clinical challenges. The first author and therapist, a Catholic, feminist, woman often works with child trauma clients. Thus, the experiences of transference and countertransference were particularly important therapeutic considerations working with this client. Themes of power, sex, shame, guilt, and blame needed to be explored and processed in depth from the client’s and therapist’s perspectives both during session and supervision. Concurrent issues include personality disorders, physical disability, and psychosexual disorders. This client was referred by their religious institution and took part in a mandated fourteen to twenty-week residential programme. Therapeutic modalities include trauma-informed, attachment-oriented, and psychodynamic individual and grouporiented psychotherapy.
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45

Roberts, Daniel L., and Joann Kovacich. "Male Chaplains and Female Soldiers: Are There Gender and Denominational Differences in Military Pastoral Care?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 2 (June 2020): 133–40. http://dx.doi.org/10.1177/1542305020922825.

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In this study, 15 United States Army chaplain men described the practices they engaged in when providing pastoral support to women soldiers. Many engaged in creating safe spaces for women and themselves, particularly in regard to avoiding perceptions of impropriety. Other clergy did not consider gender a factor in counseling. Some chaplains placed limitations on the amount of support they would give. This study did not determine the degree to which chaplain men were effective.
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46

Francis, Leslie J., Susan H. Jones, Chris J. Jackson, and Mandy Robbins. "The Feminine Personality Profile of Male Anglican Clergy in Britain and Ireland: A Study Employing the Eysenck Personality Profiler." Review of Religious Research 43, no. 1 (September 2001): 14. http://dx.doi.org/10.2307/3512240.

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47

Thompson, Margaret Susan. "One Faith, Two Authorities: Tension between Female Religious and Male Clergy in the American Catholic Church by Jeanine E. Kraybill." American Catholic Studies 131, no. 3 (2020): 99–100. http://dx.doi.org/10.1353/acs.2020.0047.

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48

Harris III, James M. "A comparison of Eysenck's guilt construct in male and female Anglican clergy in the United Kingdom and male and female Assemblies of God Ministers in the United States." Journal of the European Pentecostal Theological Association 27, no. 1 (April 2007): 35–51. http://dx.doi.org/10.1179/jeb.2007.27.1.004.

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49

Strong, Rowan. "Coronets and Altars: Aristocratic Women’s and Men’s Support for the Oxford Movement in Scotland during the 1840s." Studies in Church History 34 (1998): 391–403. http://dx.doi.org/10.1017/s0424208400013760.

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The Oxford Movement has been portrayed in its classic historiography as both clericalist and, in so far as all nineteenth-century Anglican clergy were male, a movement of masculine leadership and initiatives. This is not to deny that the movement was largely priest-led and therefore male in its leadership but ‘largely’ does not mean ‘exclusively’. By looking at the introduction of the Oxford Movement into Scotland, a neglected aspect of its dissemination can be restored, that is, the importance of the laity and of women in the spread of Tractarianism. In Scotland the initial impetus given to Oxford Movement ideals and projects lay not with the clergy but with the aristocratic laity. It also was not the preserve of men, for among its first great supporters in Scotland was a woman, Cecil Chetwynd, widow of John William Robert Kerr, seventh Marquess of Lothian. She would become one of the leading Scottish Tractarians during the 1840s until her conversion to Roman Catholicism in 1851 as a consequence of the Gorham judgement.
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50

Neitz, Mary Jo. "Book Review: One Faith, Two Authorities: Tensions between Female Religious and Male Clergy in the American Catholic Church by Jeanine Kraybill." Gender & Society 34, no. 2 (November 1, 2019): 331–33. http://dx.doi.org/10.1177/0891243219887384.

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