The Psychological Assessment of Clerics

Abstract

The psychological assessment of novice and experienced clerics is an important component of ordination, suitability, and risk evaluation to ensure that representatives of religious organizations are equipped, motivated, and safe for a life commitment to a faith vocation. It is the authors’ opinion that such assessments should be conducted by skilled psychologists with expertise that covers occupational, clinical, and forensic domains. Further, the authors emphasize the importance of an objective and secular assessment to better inform the church about its role and responsibility for the oversight and spiritual development of the cleric. A thorough psychological assessment should incorporate a multimodal approach to information gathering, which includes a comprehensive review of background information and medical records, a personal history interview, a mental status examination, and administration of relevant psychometric measures and assessment tools. We also advise that, upon completion of the assessment, the requesting religious organization should be offered the opportunity to meet with the evaluating psychologist to discuss suitability issues and, if necessary, risk management planning.

Religious leaders’ well-being: Protective influences for humility and differentiation against narcissism.

“…The vocational process for becoming a religious leader varies across traditions, however several religious denominations require clergy candidates to receive a professional psychological evaluation within the larger vocational discernment process prior to ordination (Isacco et al, 2020; Jack & Wilcox, 2018; McGlone & Viglione, 2020). Clergy candidates receiving these psychological evaluations are typically enrolled in graduate theological education (or seminary) programs.…”

“…These evaluations are typically conducted by a mental health practitioner, and the process typically yields recommendations to address identified risk factors for potential future emotional and relational struggles and/or burnout. Bonney and Park (2012) argued that clergy candidate evaluations should also target areas of personal strengths relevant to sustaining wellbeing in ministry (also, see Jack & Wilcox, 2018;Sullender, 2012), and they called for further research on such strengths across diverse settings. To date, the empirical literature on clergy candidate assessment has been weighted toward psychopathology with limited connection to the vast literature in positive psychology on character strengths or virtues.…”

Psychological evaluation of Catholic seminary candidates: Strengths, shortcomings, and an innovative plan.

“…As noted above, since at least the 1950s there have been some notable attempts to clarify the use of psychology within the Church, many of which have been rather positive (Jack & Wilcox, 2018; McCarthy, 2014; Malony, 2000; McGlone & Sperry, 2012; Ortiz & McGlone, 2015; Plante, 1999; Sperry, 2003, 2012). Most notably, the Vatican’s Guidelines for the Use of Psychology in the Admission and Formation of Candidates to the Priesthood broke new ground by recommending a psychological evaluation (Vatican Congregation for Catholic Education, 2008).…”

“…The data shows the existence of a small but dangerous group of priests with severe psychopathy who, while making up less than 2% of the total number of offenders, have accounted for 40% of the victims. Experts recommend the use of a more “forensic” type of assessment in the screening of seminary candidates (Jack & Wilcox, 2018) to reduce this potential risk. The assumption in forensic assessments is that one might expect to see criminal or psychopathic tendencies.…”

“…The Pope’s request does not come out of a vacuum, but rather represents the latest desire of the Church—both within the United States and internationally—to address problems with psychological evaluation of candidates to the priesthood and religious life (Jack & Wilcox, 2018; Keddy, Erdberg, & Sammon, 1990; Malony, 2000; McCarthy, 2014; McGlone & Sperry, 2012; Ortiz & McGlone, 2015; Plante, 1999; Sperry, 2003, 2012). To be clear, the problems are not new, and the Church has been addressing them, however ineffectively, since the 1950s (McCarthy, 2014).…”