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Journal articles on the topic 'Clergy'

To see the other types of publications on this topic, follow the link: Clergy.

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Mueller, Charles W., and Elaine McDuff. "Clergy-Congregation Mismatches and Clergy Job Satisfaction." Journal for the Scientific Study of Religion 43, no. 2 (June 2004): 261–73. http://dx.doi.org/10.1111/j.1468-5906.2004.00231.x.

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2

McDonough, Elizabeth. "Clergy Conduct." Incarnate Word 1, no. 4 (2008): 677–88. http://dx.doi.org/10.5840/tiw20081440.

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3

Wolff, Debra A., Douglas Burleigh, Maria Tripp, and Anne Gadomski. "Training Clergy." Journal of Religion & Abuse 2, no. 4 (September 2001): 47–62. http://dx.doi.org/10.1300/j154v02n04_04.

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4

Davies, Geoffrey. "Country Clergy." Theology 88, no. 722 (March 1985): 131. http://dx.doi.org/10.1177/0040571x8508800210.

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5

Kieren, Dianne K., and Brenda Munro. "Handling greedy clergy roles: A dual clergy example." Pastoral Psychology 36, no. 4 (June 1988): 239–48. http://dx.doi.org/10.1007/bf01760099.

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6

Mottaghi, Mohsen. "Clergy and the Turn of the Century: From Clergy Against Power to Clergy in Power." Freedom of Thought Journal, no. 12 (December 2022): 65–80. http://dx.doi.org/10.53895/ftj1204.

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This article examines the development of the clergy in the fourteenth SH century. The foundations of this institution date back to the time of the Safavids, who, upon ascending to power and establishing Shiism as the state religion, laid the groundwork for the establishment of this institution to legitimize the monarchy. After this period until the success of the Iranian revolution in 1979, this institution and its relationship to political power and social movements have seen enormous upheavals and transformations. To facilitate comprehension of these developments, we have split them into two stages. The first stage, spanning the first half of the fourteenth century, begins with the defeat of the constitutional movement and continues with the foundation of the Pahlavi regime. In this era, the clergy confronts the modern world and its values, forcing them to reconsider the relationship between religion and the modern world. For some, the wind of modernity, and for others, the storm of this event, prompted the clergy to consider sustaining its institution. The establishment of Ayatollah Haeri Yazdi in Qom and the establishment of the Qom seminary played a significant role in the stabilization of this institution in the 14th SH century. The first event was the attempt to transfer the center of clergy and marja’iyyat from Najaf to Qom, which began with the establishment of the Qom seminary. The second event was the death of Ayatollah Borujerdi in 1340 SH, which precipitated a crisis of marja’iyyat within the clerical institution and gradually paved the way for the ascension of Ayatollah Khomeini and the foundation of his power. The clergy was put to a new test with the success of the Iranian revolution and the installation of the theocracy, which marked the beginning of the second stage. In the second half of the 14th century, beginning in the 1360s SH, the institution of the clergy formed a government that controlled political authority and depended on political power to establish Sharia law. The article examines religious fundamentalism led by Misbah Yazdi, who favored the implementation of Sharia law, as well as Muslim reformers or neo-thinkers who wished to activate the republic and implement modern procedures within the government and the clergy. The article focuses on presenting the perspectives of two mujtahids from outside the government, Mehdi Haeri Yazdi and Seyyed Kamal Heydari, who support the participation of the people in government and their representation in the occultation era.

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7

Brenneis, Michael J. "Personality Characteristics of Clergy and of Psychologically “Impaired” Clergy." American Journal of Pastoral Counseling 4, no. 2 (June 2001): 17–30. http://dx.doi.org/10.1300/j062v04n02_03.

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8

Krason, Stephen M. "Clergy Malpractice Suits." Ethics & Medics 12, no. 12 (1987): 1–2. http://dx.doi.org/10.5840/em1987121225.

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9

Marsh, Peter T., and alan Haig. "The Victorian Clergy." American Historical Review 91, no. 1 (February 1986): 112. http://dx.doi.org/10.2307/1867276.

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10

Loftus, J. A., and R. J. Camargo. "Treating the Clergy." Sexual Abuse: A Journal of Research and Treatment 6, no. 4 (January 1, 1993): 287–303. http://dx.doi.org/10.1177/107906329300600404.

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11

Goodacre, David. "Helping the Clergy." Contact 90, no. 1 (February 1986): 18–22. http://dx.doi.org/10.1080/13520806.1986.11759600.

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12

Herbert, Meg, and Keree Louise Casey. "Clergy Sexual Abuse." Professional Ethics, A Multidisciplinary Journal 6, no. 3 (1998): 137–54. http://dx.doi.org/10.5840/profethics199863/412.

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13

Desmond, K. "Clergy and city." Early Music 43, no. 2 (March 30, 2015): 320–22. http://dx.doi.org/10.1093/em/cav009.

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14

Loftus, John Allan, and Robert J. Camargo. "Treating the clergy." Annals of Sex Research 6, no. 4 (1988): 287–303. http://dx.doi.org/10.1007/bf00856865.

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15

Darling, Carol Anderson, E. Wayne Hill, and Lenore M. McWey. "Understanding stress and quality of life for clergy and clergy spouses." Stress and Health 20, no. 5 (2004): 261–77. http://dx.doi.org/10.1002/smi.1031.

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16

Heseltine-Carp, William, and Mathew Hoskins. "Clergy as a frontline mental health service: a UK survey of medical practitioners and clergy." General Psychiatry 33, no. 6 (October 2020): e100229. http://dx.doi.org/10.1136/gpsych-2020-100229.

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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.

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17

Jelen, Ted G. "The Clergy and Abortion." Review of Religious Research 34, no. 2 (December 1992): 132. http://dx.doi.org/10.2307/3511130.

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18

McCall, David. "Sex and the Clergy." Sexual Addiction & Compulsivity 9, no. 2-3 (April 2002): 89–95. http://dx.doi.org/10.1080/10720160290062239.

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19

McMinn, Mark R., Timothy P. Chaddock, Laura C. Edwards, Brian R. K. B. Lim, and Clark D. Campbell. "Psychologists collaborating with clergy." Professional Psychology: Research and Practice 29, no. 6 (1998): 564–70. http://dx.doi.org/10.1037/0735-7028.29.6.564.

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20

Tyndall, Timothy. "Book Review: Clergy Stress." Theology 93, no. 753 (May 1990): 233. http://dx.doi.org/10.1177/0040571x9009300317.

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21

Armson, John. "The Clergy and Sexuality." Contact 107, no. 1 (January 1992): 19–24. http://dx.doi.org/10.1080/13520806.1992.11758706.

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22

Flessati, Valerie. "Peace and the Clergy." New Blackfriars 67, no. 792 (June 1986): 271–76. http://dx.doi.org/10.1111/j.1741-2005.1986.tb06544.x.

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23

Barnette, Henlee. "Book Review: Clergy Malpractice." Review & Expositor 84, no. 2 (May 1987): 344–45. http://dx.doi.org/10.1177/003463738708400234.

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24

Chapman, Mark D. "Book Reviews : Clergy Discipline." Expository Times 110, no. 8 (May 1999): 266. http://dx.doi.org/10.1177/001452469911000826.

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25

Bugajski, James. "Poland's Anti-Clergy Campaign." Washington Quarterly 8, no. 4 (September 1985): 157–68. http://dx.doi.org/10.1080/01636608509477342.

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26

Landers, Kay. "Plucked from “Clergy Reserves”." Chaplaincy Today 18, no. 1 (March 2002): 22–25. http://dx.doi.org/10.1080/10999183.2002.10767185.

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27

Laaser, Mark R. "Sexual addiction and clergy." Pastoral Psychology 39, no. 4 (March 1991): 213–35. http://dx.doi.org/10.1007/bf01040924.

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28

Laaser, Mark R. "Recovering sexually addicted clergy." Pastoral Psychology 39, no. 4 (March 1991): 257. http://dx.doi.org/10.1007/bf01040927.

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29

Ebaugh, Helen Rose, and Joseph H. Fichter. "Wives of Catholic Clergy." Journal for the Scientific Study of Religion 32, no. 3 (September 1993): 304. http://dx.doi.org/10.2307/1386676.

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30

Newman, Harvey K. "Black Clergy and Urban Regimes: The Role of Atlanta’S Concerned Black Clergy." Journal of Urban Affairs 16, no. 1 (March 1994): 23–33. http://dx.doi.org/10.1111/j.1467-9906.1994.tb00511.x.

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31

Turton, Douglas W., and Leslie J. Francis. "The relationship between attitude toward prayer and professional burnout among Anglican parochial clergy in England: Are praying clergy healthier clergy?" Mental Health, Religion & Culture 10, no. 1 (January 2007): 61–74. http://dx.doi.org/10.1080/13674670601012246.

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32

Hooley, Cole, Yi Wang, and David R. Hodge. "Clergy-Provided Mental Health Services." Advances in Social Work 20, no. 3 (January 29, 2021): 778–800. http://dx.doi.org/10.18060/23975.

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Most individuals with mental health needs do not receive professional care. One strategy to narrow this service provision gap is task-shifting, a process where certain responsibilities are shifted to less specialized workers. Approximately 25% of those who seek mental health care turn to clergy. This study investigated the suitability of using clergy to scale-up mental health service provision by assessing perceptions of satisfaction and helpfulness with clergy-delivered services. Using data from the National Comorbidity Survey Replication (2003), we found most respondents (n=204) who went to clergy reported satisfaction with their care (92%) and that the services were helpful (94%). Ordered logit regression revealed that racial/ethnic minorities and individuals for whom religion was more salient were disproportionately likely to find clergy-delivered mental health services satisfying and helpful, while older adults were more likely to report the services were helpful. The results suggest incorporating clergy in mental health scale-up plans via task-shifting may be a viable option, particularly for addressing the mental health needs of underserved racial and ethnic minorities, as well as older adults. Social workers—at least in theory—are well-positioned to collaborate with clergy in the process of implementing task-shifting.

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33

Shaw, Martin, Roy Lukman, Linda Wright Simmons, and Ramona Reynolds. "Clergy Wholeness Study: How Occupational Distress, Depression, and Social Support Inform the Health of Clergy." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1 (March 2021): 23–32. http://dx.doi.org/10.1177/1542305020968046.

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It has been shown that the rate of clergy occupational distress and depression is increasing. This study examines occupational distress, social support, mental health, and spiritual wholeness in Florida clergy. Clergy in our study sample exhibited higher rates of occupational distress than the national average. Significant connections were made between validated instruments used to assess mental health, clergy occupational distress, and social support. More research is needed to understand the potential causal effects.

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34

Mason, Karen, Esther Kim, and W. Blake Martin. "Clergy Use of Suicide Prevention Competencies." OMEGA - Journal of Death and Dying 81, no. 3 (June 9, 2018): 404–23. http://dx.doi.org/10.1177/0030222818777373.

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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.

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35

Morrison, Bradley. "Immunity in Community: Clergy Experience of Bystander Decision Making in Clergy Workplace Harassment." Practical Theology 10, no. 4 (June 7, 2017): 367–82. http://dx.doi.org/10.1080/1756073x.2017.1336394.

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36

Collingridge, Susie. "Patterns of Ministry of Clergy Married to Clergy in the Church of England." Journal of Anglican Studies 13, no. 1 (November 4, 2014): 68–91. http://dx.doi.org/10.1017/s1740355314000205.

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AbstractThis article argues that for good practice, well-being and fruitful ministry, decisions by and about clergy married to clergy (CMC) in the Church of England require a clear quantitative picture of their ministry, and offers such a picture in early 2013 drawn primarily from published data, compared with national Church of England statistics. Over 26 per cent more clergy dyads were found than previously thought, with many active in ministry. A wide variety of ministry patterns were identified, including a higher than normal percentage in non-parochial roles, supporting previous research noting high levels of boundary enmeshment and absorptiveness. Considerable gender inequality prevailed in shared parochial settings in spite of women having been ordained priest for nearly 20 years, with very few wives holding more senior positions than their husbands, while female CMC are more likely to be dignitaries than other ordained women.

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37

White, Douglas A., and Matthew Kimmons. "Clergy Education and the Development of Emotional Intelligence: An Analysis of United Methodist Clergy in Kentucky." Christian Education Journal: Research on Educational Ministry 16, no. 2 (July 26, 2019): 369–78. http://dx.doi.org/10.1177/0739891319847701.

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Research on the emotional intelligence of United Methodist clergy in the Kentucky Annual Conference is being conducted utilizing the Emotional Quotient 2.0 (EQ-i 2.0) assessment. Over 20% of active clergy have been assessed thus far and several trends are becoming evident. Specifically, of interest are those clergy persons who have engaged in graduate-level theological education and those who have not. This research seeks to add to the scholarly dialogue on understanding the impact of theological education in the formation of clergy leadership.

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38

Kae-Jé, Bert. "The Clergy and Art Therapy." Journal of Pastoral Care 52, no. 3 (September 1998): 261–66. http://dx.doi.org/10.1177/002234099805200306.

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Defines the professional minister as subject to confining social attitudes and expectations. Posits clergy as good candidates for art therapy. Reports on a small pilot study that field tested a curriculum exploring the relationship between preaching and mental health and made use of several art activities. Uses results of this study to illustrate art therapy's potential to free clergy for authentic expression and to explore the potential and the problems posed by clergy as a target group for additional research.

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39

Kruppa, Patricia Stallings, and Irene Collins. "Jane Austen and the Clergy." American Historical Review 100, no. 5 (December 1995): 1573. http://dx.doi.org/10.2307/2169942.

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40

Ruzicka, Mary F. "Predictor Variables of Clergy Pedophiles." Psychological Reports 80, no. 2 (April 1997): 589–90. http://dx.doi.org/10.2466/pr0.1997.80.2.589.

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File data on familial traits, past sexual experience as a victim, and other traits identified in the literature as leading toward pedophilia, were summarized for 10 convicted clergy pedophiles to construct a set of variables possibly useful for screening. Further research is underway to identify trauma in early life and those personality-related variables current studies indicate as relevant.

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41

Arabadzhyan, Z. A. "Shiite clergy among Iranian Masons." Minbar. Islamic Studies 13, no. 1 (April 7, 2020): 13–37. http://dx.doi.org/10.31162/2618-9569-2020-13-1-13-37.

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The article is devoted to the history of the origins and development of Iranian Freemasonry and the Shiite clergy participation in Masonic structures. Since Freemasonry itself has historically been the conductor of liberal ideas in Europe, it would seem that religious figures in Iran, who are in the position of traditionalism, should have been extremely hostile to this trend. However, Iranian experience has shown that this is not so, and a large group of Shiite ulama, including even the most authoritative, at various times entered the local Masonic lodges. The clergy were especially active during the era of the Constitutional Revolution of 1905-1911, when they used Masonic lodges and quasi-Masonic structures to fight the absolutist monarchy. Most of its representatives held a leadership positions in these structures and inﬂuenced the course of specific historical events and the decisions made. In the second half of the twentieth century the participation of religious leaders in the Masonic lodges of Iran began to weaken. The author also analyzes the rumors about Ayatollah Khomeini’s belonging to Freemasonry in order to determine the degree of their reliability.

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42

Anonymous. "Diverse Clergy Serve Clinical Profession." Journal of Psychosocial Nursing and Mental Health Services 32, no. 9 (September 1994): 50. http://dx.doi.org/10.3928/0279-3695-19940901-18.

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43

Mason, Karen, Monica Geist, Richard Kuo, Day Marshall, and James D. Wines. "Clergy as Suicide Prevention Gatekeepers." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 2 (June 2021): 84–91. http://dx.doi.org/10.1177/1542305020974997.

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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.

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44

Travis, Mary. "Supporting Clergy in Postmodern Ministry." Practical Theology 1, no. 1 (February 22, 2008): 95–130. http://dx.doi.org/10.1558/prth.v1i1.95.

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45

Bush, Joseph E. "Informed Consent and Parish Clergy." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 4 (December 2003): 427–36. http://dx.doi.org/10.1177/154230500305700407.

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46

Garner, Randy. "Interpersonal Criticism and the Clergy." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 67, no. 1 (March 2013): 1–14. http://dx.doi.org/10.1177/154230501306700102.

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47

Vanderveer, Joseph B. "Usefulness of Collaborating with Clergy." Baylor University Medical Center Proceedings 25, no. 3 (July 2012): 278–80. http://dx.doi.org/10.1080/08998280.2012.11928849.

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48

Hardy, Bruce. "Pastoral Care with Clergy Children." Review & Expositor 98, no. 4 (December 2001): 545–56. http://dx.doi.org/10.1177/003463730109800405.

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49

Gilbert, Roberta M. "Societal Regression and the Clergy." Review & Expositor 102, no. 3 (August 2005): 445–59. http://dx.doi.org/10.1177/003463730510200308.

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Factual evidence indicates that contemporary society is in a period of rapid change, perhaps a crisis. Bowen Family Systems Theory contains within it a concept that describes, broadly, periods of regression in society. Many factors may have contributed to this situation. The theory also suggests ways for leaders to think about the regression and their own functioning at all times but especially in times of increased anxiety. It is important for the clergy to understand this theory since it clarifies what is meant by high level leadership that is based on and guided by principles. Examples of such leaders in times of societal regression are provided by John Wesley and Increase Mather.

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50

Hill, Christopher. "Clergy discipline and pastoral care." Theology 113, no. 874 (July 2010): 254–59. http://dx.doi.org/10.1177/0040571x1011300403.

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