<p>Organized religion plays a significant, even defining role for millions of people worldwide. Recently however, churchgoers, pastors, and denominational hierarchies are becoming increasingly dissatisfied with clergy leadership effectiveness and pastors are experiencing higher than expected levels of burnout and emotional exhaustion. Leadership effectiveness is often reported as one of the least satisfying aspects of working in faith-based settings and religious congregations. Clergy and congregational leaders need a leadership paradigm that provides a framework for leading in highly relational contexts such as religious organizations that also addresses the leaders need to maintain emotional health and psychological well-being. The present study utilized a mixed-methods approach to examine the relationship between self-differentiation and leadership effectiveness among 97 pastors in leadership positions from a variety of Christian religious denominations. Participants completed the Differentiation of Self and Role for Clergy and the Multifactor Leadership Questionnaire. Results of this study suggest that pastors performing in leadership roles have higher levels of self-differentiation than pastors performing in non-leadership roles and that self-differentiation was moderately and positively correlated with the transformational leadership components of intellectual stimulation and individualized consideration. For the qualitative portion of the study, fourteen pastors participated in telephone interviews about their experiences of self-differentiation in leadership roles. Utilizing thematic analysis, nine distinct themes emerged and identified as precipitating event, &ldquo;aha&rdquo; moment, self-regulating, systemic awareness, self-in-role, take a stand, use of self-in-system, lead through connection and inclusion, and followers first. Qualitative results suggest that higher self-differentiation is related to pastors&rsquo; use of self-regulation of emotion, experiential learning, awareness of social context, and willingness to accept risk in exchange for progress. Higher levels of self-differentiation may contribute to the leaders ability to develop and maintain emotional connections with followers during times of conflict or disagreement. </p>

Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.

Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.

Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.

Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.

Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.

Doctor Of Philosophy / Department of Family Studies and Human Services / Farrell J. Webb / The purpose of this study was to examine the factors that influenced African American pastor’s perceptions of mental health issues and to explore how those perceptions influenced the propensity of the pastor to counsel, consult, and or refer to mental health professionals. This study is divided into two parts. Part one examines the perceptions of the pastors and their beliefs about mental health. Part two concretized these perceptions by employing the Contextual Model of Family Stress as a guide for structuring the relationships between a pastor’s perception and their attitudes toward mental health issues. Data for this investigation were gathered from a sub-sample of African American pastors originally generated from a listing of churches throughout the country. Initially 300 locally based institutions were identified. A survey was mailed to the churches explaining the purpose and goals of the study. Nearly one-third of the pastors completed the sixty-one item questionnaire. Of those who returned the original questionnaires (102), nearly three-quarters were from African American pastors (73) all of whom were included in this study. There were four hypotheses developed for this exploratory investigation: they examined the pastor’s propensity to make mental health referrals; the tendency to spiritualize mental health issues; pastor’s lack of support for congregants with mental health problems; and the influence of mental health training on the willingness to refer to mental health professionals. None of the hypotheses were directly supported. The application and adaptation of the Contextual Model of Family Stress to how African American pastors perceived, utilized, and responded to mental health issues was explored via path analysis. Overall, the final model explained 39% of the variance in why pastors chose to make referrals to mental health professionals. The findings suggested that the African American pastors are concerned with the mental health of their congregants. Moreover, these pastors exhibited uncommon knowledge about mental health and displayed greater willingness to work with mental health professionals than originally believed. These findings reveal that African American pastors are in touch with their congregants on multiple plains—spiritual, soul, and body—three vital dimensions, according to church doctrines and beliefs.

Seminaries in the United States have for more than two centuries sought to equip ministerial leaders for service within the community of faith. And yet these institutions have traditionally been the focus of very little quantitative research. This lack of data is particularly noteworthy given the existential crises many seminaries currently face, especially regarding their flagship Master of Divinity (MDiv) programs. Among seminary leadership, a common response to declining MDiv enrollment has been to decrease the length of the program, which historically required at least 90 credit hours. The purpose of this quantitative study was to explore change at the Association of Theological Schools member institutions (AMIs) between 2000–2019 through the lens of these credit-hour reductions. Longitudinal data from 113 AMIs were analyzed to examine the relationship between a variety of financial, enrollment, and institutional characteristics and the likelihood that an AMI would reduce its required MDiv credit hours. Results from an event history analysis revealed that, all else being equal, experiencing an increase in total revenues reduced an AMI's likelihood of making a reduction, while being a middle-age institution (founded 1870–1959) and having a higher percentage of peer institutions that made a change increased the likelihood of making a reduction. These findings, which well fit with existing theory on resource dependence and institutionalization, provide seminary leaders with objective data by which they can better understand the financial and cultural pressures impacting change at their institutions.

Occupational burnout is a concern to the health and longevity of clergy and musician careers. However, no known study has assessed occupational burnout among pastoral musicians. A literature review revealed pastoral musicians anecdotally experienced multi-tasking, workplace politics, inequality of workload, competing liturgical styles, lack of job security, lack of financial security, and lack of rest, among other indicators of burnout. Therefore, the aims of this paper were to: (1) describe pastoral musicians as a population; (2) identify the prevalence rate of burnout among pastoral musicians; (3) investigate the relationship between pastoral musicians' burnout and religious coping; and (4) investigate the relationships between pastoral musicians' burnout and depression, anxiety, and stress. In 2021, an online questionnaire was designed to assess burnout among pastoral musicians. Dissemination techniques included emails to members of the Hymn Society of North America and via social media to collect data from pastoral music directors in the United States of America. The survey yielded n = 1,050 respondents: 83.8% experienced one or more symptoms of burnout (41.3% with low efficacy; 12.4% with high emotional exhaustion; 21.3% with high cynicism; 8.8% with burnout). Ineffectiveness was positively correlated with negative religious coping. Emotional exhaustion and cynicism were positively correlated with negative religious coping. COVID-19 affected 91.3% (n = 936) of pastoral musicians. This study contributed quantitative and qualitative analysis to pastoral musician research. Findings demonstrate burnout is prevalent among American pastoral musicians.

Le Catholicisme et l’Islam, les deux plus grandes religions du monde numériquement, connaissent des rapports oscillants entre dialogue et rivalités. Ces deux derniers se manifestent à travers une variété d’actions, nationales et internationales, ainsi que par des écrits et des déclarations. Du côté catholique, ce dynamisme est promu en particulier par la pensée du Pape Benoit XVI à l’égard du dialogue avec la religion musulmane, qui est centrée sur le respect des libertés religieuses loin de la violence, ainsi que la préservation de l’identité. Du côté musulman, il existe plusieurs acteurs soucieux de présenter une image paisible de leur religion. Leurs efforts prennent différentes formes de dialogue, dont certaines s’opèrent dans un contexte étatique où le politique prime sur le religieux, à l’image des démarches des royaumes saoudien et jordanien. À ces activités de nature plus étatique, s’ajoutent des activités académiques et théologiques d’intellectuels et de religieux musulmans, tels que le professeur sunnite tunisien Mohammed Talbi et l’Imam chiite libanais Muhammad Hussein Fadlullah. Ils soulèvent les mêmes craintes identitaires et prônent les mêmes revendications de liberté et de dialogue que le Pape Benoit XVI, à partir de leurs perspectives musulmanes. L’entente cordiale entre l’Islam et le Catholicisme est donc mêlée à des controverses et des points conflictuels qui soumettent le dialogue à des enjeux religieux, historiques et politiques propres au contexte de ses tenants. À travers toute cette subtilité et ces complications, le dialogue reste toujours un objectifde chacun des protagonistes. / Catholicism and Islam, the two largest religions numerically on earth, are known to entertain relations that oscillate between dialogue and rivalry. These are reflected in a variety of activities, statements and writings, at both national and international levels. On the Catholic side, this dynamic relationship is promoted in particular by Pope Benedict XVI who believes that religious freedom is one of the main issues in the dialogue with Muslims, alongside with safeguarding a Christian identity that is rooted in peaceful behavior. On the Muslim side, there are several actors striving to present a peaceful image of their religion. Their efforts take different forms of dialogue, some of which include specific state actors where politics dominates over religion, such as the case of the two kingdoms of Saudi Arabia and Jordan. In addition to these more state related activities, there are others of a more academic and theological nature, as those of the Tunisian Sunni professor Mohammed Talbi and the Lebanese Shiite Imam Muhammad Hussein Fadlullah. Both raise the same fears of identity and advocate the same claims for freedom and dialogue than does Pope Benedict XVI, from their own Muslim perspectives. The friendly relations between Islam and Catholicism are mixed with conflicts and controversies that influence the dialogue in terms of religious, historical, and politica l challenges unique to the context of each practitioner. Throughout these subtleties and complications, the dialogue remains a major objective for each one of the protagonists.