Sexual boundary violations by clergy have received heightened media attention in recent years with far reaching implications for the long-term well-being of the Church as an institution. While much has been written about the causes and implications of sexual misconduct by clergy, very little research has addressed preventative efforts. Prevention begins in graduate school or seminary. How do seminary alumni perceive the quality of their training in the areas of understanding and maintaining sexual health as well as in managing feelings of sexual attraction in professional contexts? In this survey, 585 alumni from 5 evangelical seminaries answered questions related to their graduate training with regard to their coursework and training environments. Results suggest that minimal attention is given to both. Respondents were more likely than other helping professionals (i.e., psychologists) to believe that the experience of sexual attraction is unethical and to deny experiencing it in their professional contexts. Survey respondents reported coping with feelings of sexual attraction in a private, internal manner. However, respondents reported a surprisingly low incidence of sexual misconduct compared to previous research of clergy. Implications and future research directions are discussed.
The knowledge and skills of psychology can be useful in developing countries where indigenous mental health resources are sometimes scarce. Although it may be useful for psychologists to provide short-term training in developing countries, the potential for long-term change is best accomplished by investing in training students from developing countries, especially those committed to returning to their homeland after completing their training. Three "investment strategies" are suggested for training students from developing countries: faculty awareness, intentional mentoring, and facilitated launching. Challenges and implications for professional psychologists are discussed.
Community-based clergy are highly engaged in helping seriously ill patients address spiritual concerns at the end of life (EOL). While they desire EOL training, no data exist in guiding how to conceptualize a clergy-training program. The objective of this study was used to identify best practices in an EOL training program for community clergy. As part of the National Clergy Project on End-of-Life Care, the project conducted key informant interviews and focus groups with active clergy in five US states (California, Illinois, Massachusetts, New York, and Texas). A diverse purposive sample of 35 active clergy representing pre-identified racial, educational, theological, and denominational categories hypothesized to be associated with more intensive utilization of medical care at the EOL. We assessed suggested curriculum structure and content for clergy EOL training through interviews and focus groups for the purpose of qualitative analysis. Thematic analysis identified key themes around curriculum structure, curriculum content, and issues of tension. Curriculum structure included ideas for targeting clergy as well as lay congregational leaders and found that clergy were open to combining resources from both religious and health-based institutions. Curriculum content included clergy desires for educational topics such as increasing their medical literacy and reviewing pastoral counseling approaches. Finally, clergy identified challenging barriers to EOL training needing to be openly discussed, including difficulties in collaborating with medical teams, surrounding issues of trust, the role of miracles, and caution of prognostication. Future EOL training is desired and needed for community-based clergy. In partnering together, religious-medical training programs should consider curricula sensitive toward structure, desired content, and perceived clergy tensions.
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