4 RA W :fgerrrv-riy "-T‘ A PILOT ANALYSIS OF THE PREFERENCES OF UBERAI. AND CONSERVATIVE MINISTER§ TOWARD DIRECTIVE AND NWQIRECTIVE RESPONfiS IN 1‘3! PASTOR-PARISI‘IIONER COUNW RELATIONSHIP Thais. Got the Dow of Ph. D. MCI-“GAR {FATE UNIVERSITY V. James Manuela I962 Im‘. This is to certify that the thesis entitled A PILOT ANALYSIS OF THE PREFERENCES OF LIBERAL AND CONSERVATIVE MINISTERS TOWARD DIRECTIVE AND NON-DIRECTIVE RESPONSES IN THE PASTOR-PARISHIONER COUNSELING Rewmgfigp V. James Mannoia has been accepted towards fulfillment of the requirements for Ph. D. degree in Education ~ Guidance and Personae] Services Date February 16, 1962 0-169 LIBRARY Michigan State University PCSSlble re The fol 1. The limb-9p “3909.5 2° The mlike? Ponses 3o Thel } ~ .m‘;\.".; _«."1 _. q‘ _ sq , lbk'u- --er A A PILOT AIUILYSIS OF THE PREFERENCES OF LIBQRHL AND CONSERVATIVE MINISTERS TOWhnD DIRECTIVE AND NON-DIRECTIVE RESPONSES IN The PASTOR-PARISRIONER COUNSELING RELATIONSHIP by V. James Nannoia The PROBLEM The study was concerned with gathering primary source data from ministers who are members of the National Coun- cil of Churches and the National Association of Evangel- icals regarding their preferences of pastoral counseling responses. This investigation was designed to focalize the basic information upon the problem of theological im- plications in counseling method in order to assess any possible relationship. The following null hypotheses were tested: 1. There will be no significant difference in the :number of directive and non-directive counseling responses preferred by lioeral ministers. 2, There will be no significant difference in the nnnnber of directive and non-directive pastoral res- ponses preferred by conservative ministers. 3, There will be no significant difference between V. James Mannoia liberal and conservative ministers in their pre- ferences for directive and non-directive pastoral responses. 14.. There will be no significant difference between liberal and conservative pastors in their preferences in each of the following four problem areas: emo- tional, spiritual, ethical, and marriage. TEE METHODOLOGY This study utilized two instruments: the Religious Belief Inventory, to categorize ministers into liberal and conservative types, and the Interview Sets, an instru- ment devised by the writer to measure directive and non- directive response preferences. Both instruments were combined into a single questionnaire and administered to a random sample of ministers in the State of Michigan, who belong to the National Council of Churches and the National Association of Evangelicals. Pour general pro- blem areas in the Interview Sets '- emotional, ethical, spiritual, and marriage, formed a basic structure for com- parative purposes in addition to the comparative analy- 313 between the two instruments. The assignment of the sample into liberal and con- servative types was determined by pro-established crit- eria which were considered characteristic of the types. The items of religious belief were machine-scored and the respondents discretely categorised. The Interview V. James Mannoia Sets were hand-scored and the respondents classified as directive, non-directive, or inconsistent. The chi square test was employed on a 2 X 2 contin- gency table to contrast the data. The .05 level of sig- nificance was used to accept or reject the hypotheses. RESULTS 1. When comparing the number of directive and non- directive pastoral responses preferred by liberal ‘ministers, it was found that they significantly pre- fer more non-directive responses. 2. When making the same comparison among conser- vative ministers, it was found that there was no significant preference in favor of either type of pastoral response. however, those conservative‘ ministers in the extreme group did show a prefer— ence for more directive responses over the non-dir- ective types. ' 3. Liberal ministers have a greater preference for non-directive pastoral responses than conservative ministers do for directive responses. 1;. There is a significant difference between lib- eral and conservative ministers in their preferences for directive and non-directive counseling respon- The liberals consistently prefer non-directive 385. response, while conservatives consistently prefer directive type re sponse s . Dedicated to my wife Florence A PILOT ”ANALYSIS OF THE mes OF LIBERAL AND CONSERVATIVE MINISTERS TOWARD DIRECTIVE AND NON-DIRECTIVE RESPONSES IN THE PASTOR-PARISHIONEH COUNSELING RELATIONSHIP ; by V. James Mannoia A THESIS Submitted to Michigan State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHIIDSOPHY College of Education Guidance and Personnel Services 1962 V. James Mannoia Candidate for the degree of Doctor of Philosophy Final Examination: February 16, 1962, College of Education Thesis: A Pilot Analysis of the Preferences of Liberal and Conservative Ministers Toward Directive and Hen- Directive Responses in the Paetor-Parishioner Counseling Relationship Outline of Studies: Major subject: Guidance and Personnel Services Minor subject: Education Cognate area: Psychology Biographical Items: Born: November 14, 1922; Melrose Park, Illinois Undergraduate Studies: Spring Arbor College, 1942- 1945; Greenville College, 1943-1945, A.B. Degree, June, 1945. Graduate Studies: Northern Baptist Theological .Seminary, 1945-1947; Aebury Theological Seminary, 1947-1948, B.D. Degree, June, 1948. Michigan State University, 1956-1957, M.A. Degree, June, 1957. Michigan State University, 1959-1962, Ph. D. Degree, March, 1962. Experience: Pastor, Free Methodist Church, Beloit, _ Wisconsin, 1948-1952; East Peoria, Illinois, 1952-1955. Instructor, Department of Religion, and Director of Guidance and Counseling, Spring Arbor College, 1955- Professional Memberships: Academy of Religion and Mental Health Phi Delta Kappa Society of Biblical Literature and Exegesis iii ACKNOWLEDGMENTS There are a number of people whose assistance have made this thesis possible, and to whom the writer is sin- cerely indebted. Appreciation.is therefore expressed to the following people: To To To To To Dr. John E. JOrdan, the Chairman of the doctoral committee, whose warm counsel and time were given 'unselfishly. His encouragement and enthusiasm for the study contributed largely to its final completion. Drs. Carl Gross and William Farquhar, members of doctoral committee, whose genuine interest and con- structive suggestions contributed to further re- finement of the study. Dr. Hans Toch, member of the doctoral committee, who graciously permitted the use of The Religious Inventory for this study, and whose evaluations assisted in the presentation of the thesis. the eight peeple in the field of Counseling who OOOperated in the task of rating the Interview Sets used in the study. the officials at the State headquarters of the National Association of_Evangelicals and of the National Council of Churches who made the mailing lists of their respective bodies available for To re 31 tic: am- 1'0] To To sampling purposes. all those ministers who cooperated in the study by filling out the questionnaires, without whose responses this research would not have been pos- sible. the writer's wife for her faithful assistance, and to his children, Jimmy, Sharla, and Kevin, for their patience and understanding during the process of the study. Chapter I'e II. III. TABLE OF CONTENTS THE PROBLEM Background of the Study................. Need for the Study...................... The Problem............................. Definition of Terms..................... Hypotheses.............................. Assumptions............................. Limitations and Biases.................. Organization of Thesis.................. REVIEW OF RELATED RESEARCH Introduction............................ Citations of Theological Relationship to counselingOOOOOOOOOO00......000......O Studies of Theoretical Orientation to Counseling............................ Studies Related to Directive and Non-Dir- OCtive Counseling............oo......o SummaryOOOO0.0...OOOOOOOOOOOOOOOOOOOOOOO METHODOLOGY AND PROCEDURE Description of the Sample............... opulation........................ Sample Selection from.the National Organ- izationSOOOO00.0000000000000000.0... Description of the Population......... Liberal and Conservative Criterion samPIBOOOOOOOOO0.000000000000000000. The Religious Belief Inventory........ Religious Belief Sample Classification Preliminary Data Sheet................ Measuring Instrument...................... The Interview Sets.................... Instrumant Adm1n13trationeeeeeeeeeeeee Analysis Procedures....................... Classification Procedures............. Statistical Procedure................. Level of Significance... .............. SWWOOOOOOOOOO00.0.0.0...0.000.000.0000. vi Page knoqauuro¢rh4 13 13 18 21 25 Chapter Page IV. AN ANALYSIS OF THE DIFFERENCES IN MINISTERS' RELIGIOUS BELIEFS AND RESPONSES Introduction............................. _ 53 Frequency of liberal and conservative res- ponseaeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeee 53 Simple Comparison in Formal Training and Respon‘. PreserenOQSeeeeeeeeeeeeeeeeeee 56 AnalySis 0f IHtOPViO" Sets............... 57 Bar-graph presentation of Data........... 59 smryOOOOOOOOCOOOOOOCO00.000.000.000... ~ 72 V. SUMMARY AND CONCLUSIONS Th0 PrOblemeeeeeeeeeeeeeeeeeeeeeeeeeeeeee 7,3 The FindeSeeeeeeeeeeeeeeeeeeeeeeeeeeeee 76 con°1u310n3eeeeeeeeeeeeeeeeeeeeeeeeeeeeee 77 Implications............................. 81 BIBLIOGRAPIHOOOO..0OOOOOOOOOOOOOOOOOO0.0000...... 8? vii LIST OF TABLES Tables 3.1 Denominations Represented in the Sample and the Number of Ministers in Each.... 3.2 Denominations Represented in the Nation- al Association of Evangelicals (NAE) Sample................................. 3.3 Denominations Represented in the Nation- al Council of Churches (NCC) Sample... 3.h A description of the Educational Level of the sample........OOOOOCOOOIOCCCCQOOCO 3.5 Summary of Characteristics of the Liberal and Conservative Ministerial Sample.... 3.6 Sample Chi Square 2 X 2 Contingency Table Used for Tests of Questionnaire Date With a List of the Comparisons Made.... h.1 Frequency of Response Selections by Liber- al and Conservative Ministers According to Two Comparison Schedules............ u.2 A comparison of Liberal and Conservative Ministers With and Without Formal Train- ing and the Type of Pastoral Response PreferenGOOOOOOOOOOOOOOOOOOCOOOOCCOO... h.3 A summary of the Results of Chi Square Analysis of Five Different Areas Accord- ing to Two Comparison Schedules........ viii Page 31 32 33 3h 39 SO 55 57 58 LIST OF GRAPES Graphs Page Total Percentage and Frequency of Directive Responses of Liberal and Conservative Ministers uel Mean-Split Group.................... 60 h.2 Extrem GrouPOOOOOO0.000.000.0000... 61 Total Percentage and Frequency of Non-Direct- ive Responses of Liberal and Conservative Ministers 3 ”ban-Split Gr0up....................... 62 u.“ Extrem Group.......................... 63 Percentage and Frequency of Directive Res- ponses of Liberal and Conservative Minis- ters in the Area of Emotional Problems hes Mean-Split GPOUPeeeeeeeeeeeeeeeeeeeeee “O6 EXtrem Group.....o................... 81? Percentage and Frequency of Non-Directive Res- ponses of Liberal and Conservative Minis- ters in the Area of Emotional Problems he? Mean-Split Group...................... 65 h.8 Extreme Group........................ 65 Percentage and Frequency of Directive Res- ponses of Liberal and conservative Minis- ters in the Area of Spiritual Problems h09 M33fl‘5p11t Group...................... 66 h010 EXtreme Group......................... 66 Percentage and Frequency of Non-Directive Responses of Liberal and Conservative Minis- ters in the Area of Spiritual Problems #011 Mean-Split Group.....................e 6? h012 EXtrema Gr0up......................... 6? ix Graphs n.15 u.16 hol7 h.19 Page Percentage and Frequency of Directive Res- ponses of Liberal and Conservative Minis- ters in the Area of Ethical Problems Mean-Split Group..................... 68 Eltrem GrouPOOOOOOOOOO00.00.000.000. 68 Percentage and Frequency of Non-Directive Res- ponses of Liberal and Conservative Minis- ters in the Area of Ethical Problems Moan-Split Group...................... 69 EXtramQ Groupoooooooo................. 69 Percentage and Frequency of Directive Res- ponses of Liberal and Conservative Minis- ters in the Area of Marriage Problems Mean-Split Group....................... 70 EXtremQ Group.......................... 70 Percentage and Frequency of Non-Directive Responses of Liberal and Conservative Minis- ters in the Area of Marriage Problems Mean-Split Groupeeeeeeeeeeeeeeeeeeeeee 71 EXtI‘Om Group......................... 71 APPENDIX A APPENDIX B APPENDIX c APPENDIX D APPENDIX E APPENDIX F LIST OF APPENDICES Page "Questionnaire Cover Letter"........ 90 "Questionnaire Follow-Up Letter".... 92 "Interview Set Validation Form and Tablest'.......................... 9h "The Questionnaire"................. 118 "Directive-NonDirective Continuum of counseling Tecmquesueeeeeeeeee 129 "Statistical Work Sheets - Chi Square T98t8".......................... 132 xi Inh Kemp mai R1: J StuQ. MMMERI BACKGROUND OF THE STUDY In his book Physicians 2: the Soul, Charles F. Kemp made the following observation (12:108). "One of the primary concerns of the true pastor has always been the individual needs and problems of his people. He has always sought to give guidance, comfort, and encour- agement to the perplexed, the wayward, the unfortunate, the sick and bereaved -- to any- one who might need or seek his help....It is true that many were limited to a certain ex- tent by theological presuppositions which_ - greatly influenced their approach to human nature. In the majority of cases, the pri- mary concern was to 'save the soul' thinking only in terms of a future state and chiefly in terms of theological and biblical concepts, overlooking emotional and environmental con- flicts which were the real sources of the difficulty. This criticism cannot be applied to the ministry alone. The same situation ex- isted in the attitudes and procedures of both the medical and teaching professions in years gone by. They were both subject to the same limitations and errors in dealing with the personality problems of their patients and pupils. At the same time, we often find an amasing insight and understanding into the pro— .blems of human nature on the part of some of these pastors....their psychology grew out of their own experiences but they often had an unusual effectiveness and a high percentage of success in their work. Their procedure and methods....are worthy of much study and consideration." Richard Baxter (3) recognized the need for pastors to study the methods of dealing with peOple just as 1 2 earnestly as they studied their sermons. He recognized that the minister should vary his dealings with people in the interview to fit the type, age and the particular condition of the individual. In 1896 John.Watson, better known as Ian Maclaren, gave the Lyman Beecher Lectures of Preaching at Yale ' University, in which he compared the work of the pastor to that of a physician. He divided the pastor's work into two categories: visitation and consultation. For consultation he advocated five rules that every pas- tor sheuld strive to follow: 1. “Never press fer condifence, but receive on- ly that which.is offered freely. 2. Urge the person to reveal nothing more of any painful secret than is necessary. 3. Regard every confidence as absolutely sacred. h. Give such practical advice as he can, especial- ly urging restitution, reformation or watchful- ness. 5. Never fail, so far as possible, to lead every person who consults him to acce t Christ as his Saviour and Friend" (lu:2h0§. Watson's attitude toward the pastor-parishioner relationship is clearly expressed in his statement: ”It is a hard fight for everyone, and it is not.his (the pastor) to judge or condemn; his it is to under- stand, to help, to comfort -- for these people are his children, his pupils, his patients" (1h: 2&0-1). 3 It is clear that counseling has always been the task of the minister (15). Some, because of their de- votedness to tie counseling function, even anticipated modern day methodologies. It‘was said of Henry Drum- mond that 'the methods which he advocated were in accord with those which were emphasized mch later after the development of the new psychology tad exerted consider- able influence, such as his suggestions that the coun- selor should ls t them 'talk....cle£n out of themselves" (12:5h-5h). Drummond gave a central place to the need for a counseling ministry when he said: "I must say I believe in personal dealing mare and more every day, and in the inadequacy of mere preaching” (12: 1145). Concurrent with his view was that of Washington Gladden: "There is less of what is known as pastoral visiting, but there is more of demam upon the pastor for counsel and help in all sorts of personal troubles" (9:177-78). The genius of Christ's ministry lay in the personal contact with man. This is truly an integral function of today's ministry as well. "Certainly no more vital, permanent or effective task can be conceiv- ed, for when an individual confronts his pastor with sons actual life situation, some question or problem, some tension, anxiety or fear, at that moment destiny is in the pastor's’hands. Then, if ever. he is tread- ing on holy ground" (12:21.14). u The field of pastoral counseling merits further study. Leslie Weatherhead, British pastor and leader in this field, is in agreement when he observed: "The misery of thousands cries out for research.and investi- gation" (32:15). NEED FOR THE STUDY The therapeutic role of today's minister as coun- selor is an established fact. This aspect of his work is enlarging increasingly (17). His office is more than a place for preparing sermons; it is as much a place of counsel for his "flock" beset with unique tensions of today's complex living. With the growth.of counseling, many theories have been formulated with their own basic assumptions and methodologies. Each counseling theory builds upon certain basic value assumptions about man, his nature and purpose, and about his growth and development. Each theory revolves about its own.unique base, which is reflected in a methodologica1.pattern in keeping with its assumptions. The Protestant ministry is traditionally dichoto- mized into liberal and conservative camps. The separ- ation is basically one of theological differences. While the difference between the groups is clearly theo- logical, it is believed that a difference also exists in the modus operandi of each (16). For this reason, 5 it is plausible to expect a difference between liberal and conservative ministers in the function of the coun- seling process. In addition, it is likely that minis- .ters will counsel in a manner congruent with the basic assumptions of their theological.positions. With such increased activity in the counseling di- mension of the ministry, the study seeks to investigate whether d-net a difference exists between ministers of differing theological points of view and their prefer- ence for certain types of counseling. There are several justifications for the present study. To this point no investigation of this problem has been done. Many discussions have centered around the "assumed" charac- teristic differences between liberal and conservative ministers, and especially with reference to their reac- tions to people's needs. Pastoral psychology is a growing field and is be- ing advanced by an increasing number of courses in semin- jaries and universities. Furthermore, seminars, confer- ences, workshops are multiplying in churches and state educational institutions (17:12-28). There is a growing need for research in this field. A conclusion drawn from a doctoral dissertation at Boston University states: "Further empirical research in- to pastoral counseling is both possible and desirable and is needed: to explore the nature and effect of the par- ishioner's expectation of pastoral counseling; the nature 6 and effect of the pastor‘s symbolic role; the effect of the content of communication on the other dimensions of the relationship and the impact of the theOIOgical conceptions of the pastor on the dimensions of the re- lationship" (h). Finally, the study may provide a basis for further similar research in which.untouched facets of the pro- blem may be investigated. THE PROBLEM The basic concern of the study is to discover what type of counseling responses liberal ministers prefer, The investigation will seek to know if there is a con- sistent difference that diaracterizes the tw> groups in theirwnew counseling, or if there is no difference, or if there is a difference only in certain areas of the counseling function. The procedure will be to make a comparative analy- sis of the preferences of liberal and conservative min- isters toward pastoral responses that have been classi- fied as "directive" and 'non-directive”. DEFINITIONS OF TERMS To aid in the understanding of the study, it is necessary to define certain terms: 1. The Liberal pastor is defined on the basis .of his score in.the Religious Belief Inventory, in which a group of beliefs was validated as characteristic of liberal views. The characteristic views of the liberal pastor are: man is inherently good, Christ was a prophet only — like Buddha and Mohammed, belief in miracles is not essential to Christian faith, and the Scriptures are not the only source of authority and truth. In essence, the liberal minister takes a nature- rationalistic approach.to the interpretation of Christ- ianity. 2. The Conservative pastor is likewise defined on the basis of his score in the Religious Belief In- ventory. A group of beliefs characteristic of conser- vative views is listed in the scale. The characteristic views of the conservative min- ister are: man is essentially evil, judgment and hell await the sinner, God is triune, faith supersedes rea- son, the Scriptures are the sole guide of the Christian. Essentially, the conservative minister is a super- naturalist, and allows for the miraculous as an integral part of the Christian faith. 3. Directive, as used with reference to the pas- toral remonses, is defined as a method of response that exhibits any quality of approval, encouragement, explana- tion, persuasion, criticism, disapproval, or prOposal of activity. This term is more fully defined in the discussion relating to the construction of the Interview Sets in Chapter 111. 8 h. Non-Directive is defined as a method of res— ponse that exhibits any quality of simple acceptance, restatement of content or problem, clarification or re- cognition of feeling. The term is also more fully de- fined in Chapter III. HYPOTHESES The null hypotheses tested will center upon simil- arities of liberal and conservative pastors in their pre- ferences for directive and non-directive counseling res- ponses in a counseling relationship. The hypotheses are: A 1. ‘There willbe no significant difference in the number of directive and non-directive pastoral responses preferred by liberal pastors. 2. There will be no significant difference in the number of directive and non-directive pastoral responses preferred by conservative pastors. 3. There will berIo significant difference between liberal and conservative ministers in their preferences for directive 81d nonpdirective pastoral responses. A sub-hypothesis pertains to each of the four pro- blem areas into which the sixteen interview sets were equally divided: Emotional, Spiritual, Ethical, and Marriage. It can be stated thus: h. There will be no significant difference between liberal and conservative pastors in their preferences for directive and non-directive pastoral reSponses in each of the following four problem areas: Emotional, Spirit- \ ual, Ethical, and.Marriage. ASSUMPTIONS Any study is precluded upon certain assumptions. In this study it is assumed: I. That pastors are constantly confronted with A the task of counseling with their’parishioners. 2. That the way a pastor responds to the expressed needs of those who cOme to him has significance. 3. That the type of responses a pastor prefers in a series of counseling interviews can be used as an ade- quate criterion for comparative purposes. LIMITATIONS AND BIASES Evident limitations of this study are: l. Questionnaires have inherent limitations. One cannot be sure of the degree of uniformity in communi- cation, nor the accuracy of reporting.. It is conceivable that a signed qsestionnaire could introduce bias. Yet, in seeking to overcome this bias it was reasoned that anonymity would not lessen the sig- nificance of the responses. While anonymity may often lend to superficiality in response, in this case, it is not considered likely that ministers would treat a ques- tionnaire lightly, especially one involving their theolo~ gical views. Identification of individuals was retained so that nOn-returns could be re-sampled. 10 In addition, it is not known to what extent res- ponses are initiated by the content of words or state- ments. . 2. Reporting one's own ideas, feelings, or beliefs is always subject to deficiencies because of possible inability to analyze true apprehensions and report them accurately. 3. Because of the use of sampling technique, sel- ection error is introduced. The sample is discussed in Chapter 111. h. The possibility exists of significant dispar- ity between the groups in years of formal education. Further discussion is found in Chapter III. S. The terms liberal and conservative are limited in definition to the instrument used in this study. A description of the nature Of this limitation is discus- sed in Chapter III. 6. A limitation exists with possible personal or denominational predispositions against empirical studies of this type, with possibly more error coming from the conservative group. 7. The classification of client statements and pastoral responses are limited to the pooled-judgments of the raters. A description of the nature of this limitation is discussed in Chapter III. The study was limited to the Protestant ministry. The National Association of Evangelicals (NAE) and the 11 National_Council of Churches (NCC) are national bodies of long standing from which it was believed a represent- ative cross-section of the ministrthas secured. The study was further limited by a random selec- tion of ministerial members of the two above-mentioned groups in the State of Michigan. It was centered in Michigan for economy and facility. Whereas, the results of the study will be confined to the area involved, there should be some relevance to members of these two major religious bodies in other states. This can be stated because of the central place that the credal position holds in each respective group as a national body. Membership is obviously reflective of basic attitude and agreement, in either of these groups. Liberalism and conservatism in the historic-trad- itional sense may vary between the New England area and the Far West; the positions are qualified in this study by a common instrument from which both are determined. ORGANIZATION OF THESIS The thesis is organized according to the following plan: In chapter 1 is included a statement of the pro- blem and a delineation Of the study. Chapter 11 is a review of literature related to the study . In Chapter 111 is described the method and procedure 12 involved in the study. Chapter IV is devoted to the analysis of the data and the statistical results. Chapter V is the concluding chapter, containing the summary and conclusions of the study. CHAPTER 11 REVIEW OF RELATED RESEARCH In this chapter certain studies are previewed that are considered to be relevant to the purpose of this thesis. However, the majority of the references cited here bear theoretical inference to this study rather than being empirical research of the problem at hand. Since pertinent research was lacking, correspondence was established with certain prominent men in the field of Pastoral Counseling for advisement of related stud- ies. Responses from this correspondence substantiated the surmised lack of research in this problem. The writ- er was referred to four sources, none of which was suf- ficiently relevant to this study to be worthy of inclus- ion here. CITATIONS OF THEOLOGICAL RELATIONSHIP TO COUNSELING Seward Hiltner in his book Pastors; Counseling, gives theory and doctrine as the basic assumptions upon which the craft of pastoral counseling are developed (11). He observes that whether the pastor realizes it or not, he functions in the counseling interview in congruence l3 lh \ with his view of man and human nature. He states that while there are divergences in current theological posi- tions regarding human nature, these divergences are "less important than the differences between Christian views and various secular views" (11:33). These views, he be- lieves, condition the practical work of counseling. Hiltner made much of interview analysis and utili- zed this method in the teaching of pastoral counseling. A particular method was the use of a mimeographed book- let containing the report of a pastoral interview minus what the pastor himself said (11:35). Such a device was used with a group of forty ministers in a seminar. They were to read the remarks of the parishioner and follow- ing each comment they were to write their reply or what they would do. Hiltner used this device only to analyze the dynamics operating between parishioner and pastor, but not to observe for particular theoretical methodolo- gies used. Durnall, Moynihan, and Wrenn in a symposium on the Counselor and his religion pose the question of the re- lationship of the counselor's professional duties and responsibilities and his religious beliefs (7). Moynihan supposes that the pastoral counselor brings to his coun- seling a theological orientation which influences his role in the counseling situation. He suggests that the methods and procedures of the pastoral counselor are de- 15 termined by his focal concern to lead the client toward the ultimate source of his security-God. This citation does not bear the support of a particular study, yet it is included here because it presents an attitude perti- nent to the broad hypothesis of this study - the rela- tionship of religious beliefs to counseling method.) Arbuckle in "Five Philosophical Issues in.Counsel- ing" raises some questions that are pertinent to this study (2:211-215). He inquires: "To what extent, then, does one's religious philosOphy, Orientation or bias act as a controlling agent, and affect the counselor's re- lationship with the clientz....0ne may say, offhand, that there will be no difference in the actions of the counselor toward the client although there will be dif- ferences in the attitudes of the counselors toward the clients. And yet, if this is so, is it possible to Op- erate in the same way with a client, regardless of one's attitudes? Can counseling be a professional task, then, if the goals as well as the methods to be used by the counselor are to be affected by his religious orientation, first, and secondly, by his professional preparation?" (2:212) Arbuckle does not believe that a counselor re- flects his "school" of training (Rogerian, Superian, or Williamsonian, because he attended that particular school) as much as he reflects his own personal philoso- phy of life, in spite of the techniques and methods he learned in the graduate school. He argues that the coun- l6 selor's religious concepts are fundamental determinants in his counseling methodology. He writes, "It is diffi- cult to see how one can accept the Freudian view of man as being basically hostile and.carnal and still describe himself as a client-centered counselor. If one is orient- ed to a client-centered philosophy he has a more Rous- seau-ian and optimistic picture of man as being basically a perfect creature who may have been corrupted 81d injur- ed by numerous pressures" (2:212-3). While Arbuckle provides no research evidence to support his conclusions in this article, the observations he makes are particularly relevant to the concern of this study. Their relevance is limited, however, in the fact that the Rousseau-ian view is contrasted with the Freu- dian view of man, the latter of which does not give place to the spiritual faculties in man. The current study, rather, is contrasting two Christian concepts; the Au- gustinian, that man is basically sinful, carnal, and to- tally depraved, yet with all of his spiritual faculties implied; and the Rousseau-ian, that man is inherently good, despite his corruption from external sources. Linn and Schwartz (13) affirm that the permissive technique has no place in the counseling role of the min- ister. He is conceived by the client in the role of a moralist, and not as a psychotherapist. The minister should not encourage or stimulate the client in his em- otional revelations, but should guide him in the direction 17 of limiting them. They argue that because the minister is not equipped to do the work of the psychiatrist, he should not allow the permissive attitude in the counsel- ing situation, rather, he should function in the role of dispensing direction and meeting client expectation. TO them, the relationship of the pastor to the client differs from.the case-worker and psychiatrist in that it is based upon "a religious faith and a spiritual in- terpretation" of man. The minister's relationship in- volves moral judgments and forgiveness. Inclusion of this reference in this review is substantiated on the ba- sis of its pertinence to the general area of theological orientation in counseling technique. Carroll Wise (33) cites the pastor's religious views as one of three major factors that determine the pastor- al responses in the interview. He writes: "The pastor who accepts the interpretation that man is inherently sinful and depraved will necessarily respond differently from the pastor who believes that there is a curative, creative, redemptive force inherent in man" (33:9). He goes on to say that "in a counseling situation the basic religious attitudes of the counselor, rather than his lantellectual formulations, will determine his responses" (L33:10). Wise makes these statements categorically, but does not cite any research to support them. 18 STUDIES OF THEORETICAL ORIENTATION TO COUNSELING Arthur H. Becker conducted a study in 1958 comparing the relationshdp between counselor and counselee in pas- toral counseling and psychotherapy (h). The specific focus was to determine the impact of the religious em- phases in pastoral counseling on the interview relation- ship. A comparison was made between the literature of six "schools" of_psychotherapy and the writings of lead- ing pastoral counselors. Seventy-five items selected by both psychotherapists and pastoral counselors were com- piled and then subjected to interview analysis. There were forty-four hospital pastoral interviews, twenty- two known to be ‘good", and twenty-two known to be "poor". The interviews were rated by four judges using the sched- ule of seventy-five items to determine the quality of the relationship. Becker found extensive agreement be- tween psychotherapists and pastors in.the counseling in- terview in the dimensions of communication, emotional distance, and status of therapist. There was marked agreement between pastoral counseling and Rogerian coun- seling. In a "Q-Sort" technique of selection.from the sched- ule of items by eleven pastoral counselors, it was dis- covered that the religious dimension and communication were the two highest selected dimensions of the pastoral counseling relationship. It should be noted that the number of pastoral counselors making selections are few 19 and the rating judges number only four. This limitation reduces the strength of the finding in this study. How- ever, it is reviewed here because of the two dimensions of religion.and communication and their significance in the counseling interview, since this is the concern of the current study. Strupp made a study in waich he compared the tech- ‘ niques of psychiatrists, psychologists, and psychiatric social workers in an effort to discover if professional affiliation exerts any influence upon the techniques they employ (27). Twenty-seven patient-statements were used drawn from actual interviews. Therapeutic responses to these statements were drawn from twenty-five psychia- trists, seven.psychologists, and nine psychiatric social workers with varying degrees of experience. 1,609 res- ponse units were classified on the Bales' system Of in- teraction process analysis, with an average rater agree- ment of 78 percent. The response profiles of the three professional groups revealed a marked degree of simil- arity. It was concluded that professional affiliation had little influence upon technique, and that all thera- pists adhering to psychoanalytic principles employ very similar techniques - as long as the variable of theore- tical orientation is held constant. In another study, Strupp investigated the psychoana- lytically oriented psychologists (28). His assumption is that "theory" is translated into action by means of 20 the technique umed by the therapist. Upon this premise he raises the question that is central to his study: Is the verbal behavior of the therapist in counseling con- gruent with his theoretical precepts? Fifteen psychologists, eight Rogerian and seven psychoanalytically oriented, were asked to give responses to twenty-seven patient-statements which had been ex- tracted from actual interviews. A significant difference was found between the two groups when scored on Bales' twelve categories of interaction process analysis. This study provides documentation to support a directional hypothesis in theory and technique relationship. The current study is concerned with a similar analysis, but involving religious theory with counseling technique. Robert Wrenn did a study in which be investigated whether or not experienced counselors of different theo- retical orientations would respond differentially to different counseling situations which had been speci- fically selected to maximize the effect of theory dif- ferences (3h). Thirteen excerpts from ciunseling in- terviews were used as the basic instrument of the study. Fifty-four experienced counselors from twenty-five dif- ferent university and hospital counseling centers were used as subjects in the study. The subject was asked to respond to the counseling situation and to state also his theoretical orientation in counseling. Three.judgea classified the counselors into three categories: phenomen- 21 ological, analytic, and eclectic. The counselor respon- see were rated by two judges. The study concluded that theoretical orientation has little influence upon the manner in which experienced counselors respond. These findings are in agreement with those of Fiedler in the following citation. Fiedler's study was an attempt to investigate the. nature of therapeutic relationships established by ten experts and non-experts of three major schools (8). The rationale of the study rests upon the proposition that therapeutic relationships in counseling interviews may be either the result of a theoretical point of view held by the therapist, or it may be due to the therapists' expertness. Ten electrically-recorded interviews con- ducted by experts and non-experts from the three schools, Psychoanalytic, Nondirective, and Adlerian, were sub- mitted to four judges. Fiedler concluded that the re- lationships in the counseling interview created by non- experts of’the same theoretical orientation had less re- semblance than the l'relationships created by experts of different schools. He supported the hypothesis that theoretical orientation has less influence in counseling than expertness of the therapist, regardless of the type of problem or patient. STUDIES REIA TED T0 DIRECTIVE AND NON-DIRECTIVE COUNSELING Carl Rogers is credited with the sponsoring of sev— 22 eral doctoral dissertations in which counselors' techni- ques were investigated (18:32). These were done by in- vestigating electrical recordings and typescripts of in- terviews. The particular concern in these studies was to observe the verbal behavior of client and counselor dur- ing the therapeutic interview. Judges rated the inter— views on the basis of empirically determined categories of analysis. These categories served as criteria for quantifying the immerview variables. Among the variables were included such concepts as "acceptance" "reflec- tion of feeling", and "understanding". Later, as a result of extensive studies, Rogers de— parted from his earlier mechanical, technique-oriented position (e.g. "simple acceptance remarks" and "reflec- tion of feelings" (21) to the position in which the coun- selor should learn acceptance and an understanding atti- Egg: in the counseling relationship (22). The "central hypothesis" of his client-centered theory is based upon recognizing the client's internal frame of reference and acknowledgingiiis capacity to solve his own problems. Rogers states that there has‘been.increased objec- tive research in the field of nondirective counseling and psychotherapy (23). He cites the work of Porter (19), which seems to substantiate the proposition that nondir- ective counseling was ”sharply and measurably different" from the usual counseling procedure among college stu- dents. It was especially pointed out that the degree of 23 nondirectiveness in a counseling interview could be measured with reliability. He also cites evidence from Curran (5). whose workzthrows\light upon the scientific character of the nondirective method of counseling. He shows how the client arrives at deep insights into his own behavior without their being suggested by the thera- pist. This, he states, is counter to the psychoanaly- tic method of counseling. In a study done at Ohio State University, Gump made a comparative analysis of a psychoanalytic method of counseling with the nondirective method (10). Using Sny- der's graph of the counseling process, in which the negatively colored statements of problems and difficul- ties decrease as insight and self-understanding in- crease (25), he compared the technique used by an analyst with the technique used by nondirective therapists on an electrically-recorded psychoanalysis. There were hZh interviews of the psychoanalysis. Of these, he took forty-four which.had been spaced evenly throughout the therapy and classified all of the responses made by the analyst. Eight of these interviews were subjected to the judgment of another to classify the material. A- greement between the judges was 72%. The investigation showed that the procedure of the analyst differed sharp- ly from the procedure of the nondirective therapists. His findings bear significance to the current study be- cause the categories he used to measure the differences 2h are also included in the definitions of the two methods of the present study. The techniques most used by the analyst were: Directive questions, 22%; interpretation, 20%; simple acceptance, 9%; information and explanation, 8%. The techniques most used by the nondirective thera- pist were: reflection and clarification of feelings, 32%; simple acceptance, 27%; interpretation, 8%; directive questions, 5%. It was shown that the analyst tended to use directive methods nearly three times as much as the ‘ nondirective therapist. Anderson gives an exposition on the practical im- plications of both directive and nondirective therapy (1). Referring to "spontaneity" and "socially integrative be- havior" as the two essential criteria for growth, he shows how the two methods of therapy affect these criteria. He recognizes the place of each method, though each has its merits and defects. Thorns regards Directive psychotherapy as the ef- fective method for helping people in the routine adjust- ments to life (29). His assumption was that patients will improve if attention is given to the minor details of human adjustment. During a five year period between 1939 and l9hh, clinical studies of 1,226 cases were thus treated. Seventy-two percent of the group was followed for periods ranging to five years, and notations of their progress was made. No statistical report was given be- cause the "great heterogeneity of the case material" ren- 25‘ dered it impossible. However, case studies were made with diagnostic impressions attached, and with immediate follow-up of the cases there were signs of significant improvement and satisfactory adjustment. Thorne also regarded directive psychotherapy as the method for preserving the individual's concept of self- consistency (30), in which the individual patterns his behavior with his ego-ideal or the standards of conduct about him. He gives conflict a significant function in the mental process to help unify consistent ideas and to reject the inconsistent. SUMMARY Selected citations and studies have been reviewed which are directly or indirectly related to the problem of this study. The studies reviewed give a background and orientation to the present research. These citations and studies are believed to be representative of the type of study that has been done in this general area. The review reveals that the research has been meager and on- ly inferential as pertaining to the specific problem of this study. The citations concerning theological re- lationship to counseling and those dealing with theoreti- cal orientation are examphas of some of the investiga- tions being carried on. In addition, there are many stud- ies in which methods of counseling are compared, parti- cularly directive and non-directive methods. On the other hand, actual research relating to the. inter-dynamics 26 of religious beliefs and direction of technique in coun- seling appears to be lacking. CHAPTER 111 METHODOLOGY AND PROCEDURE The develOpment of the design was based upon the research of the previous chapter. Included in the re- search design are: a description of the sample, measur- ing instruments, and analysis procedures. DESCRIPTION OF THE SAMPLE The Pepulation The papulation from which the sample of liberals and conservatives were drawn consists of members of the National Council of Churches (NCC), and of the National Association of Evangelicals (NAE). A minister does not concurrently belong to both organizations. The NCC and NAE were selected because their doc- trinal positions provide a logical dichotomy of liberal and conservative points of view. However, the overlap in theological position between the groups is sufficient- ly high to warrant a further refinement in selecting a sample by using the Religious Belief Inventory. By examining religious positions of both groups, a difference in theological emphasis is readily observed. In the case of the NAE, definitive beliefs are stress- ed, such as the sinfulness of man's nature, the Virgin 27 28 Birth, blood atonement, the experience of Rebirth, the visible bodily return ofoesus, the final Judgment, and eternal bliss or damnation. On the other hand, no de- finitive theological creed is stated by the NCC. Its lack of explicitness constitutes, in essence, its creed. The organization appears somewhat more religio-social- 1y oriented than the NAB, which is theologically biblo- centric. The Church Bodies: The NCC and NAE are national or- ganizations which are also represented separately on the state level. Those belonging to the state organization are automatically members of the national body. For this study only ministers residing in the State of Michigan and holding membership in one of these bodies were util- ized. Membership in either of these religious bodies can mean that the minister is affiliated by, l) virtue of his denomination being a constituent member, 2) the par- ticular church he is serving belongs as a local body, 3) or that he holds a personal membership independent of either of the two above. It is conceivable on this has- is that some ministers in the study regard their af- filiation with the state or national body more intensely than‘others. The ministers of the study were those who purported to function in the duties of a pastor. They were either ordained or licensed by a denomination, association, or 29 a church organization. Theoretically, ministers belonging to the ECG or the RAE do so primarily because of their religious views. It is worthy of note, however, that individual churches belonging to the same denomination will in some cases hold membership in N06 and in other cases in NAE. Yet the two groups represent distinctly different theological inter- pretations. For this reason it was felt that a sample drawn from.these two major religious bodies would provide liberal and conservative types of ministers, irrespective of their denominational affiliation. Sample selections £39.12. the National Orggnizationg The initial step in the procedure of sample selece tion was to secure a roster of ministerial members for both of the groups - NCC and NAE. A random sample of ministers in‘both groups was taken. The official roster of the members of the NCC and NAE were made available frmm which a systematic random selection was made. (NCO, one of‘ ten; NAE, one of five) The use 1131: comprised 210 names, and the NAB list contained 173. It was be- lieved that the total sample of 383 ministers from both groups was sufficiently representative of the population to be studied. Qgscription g£_the ngulation 0f the 383 questionnaires that were mailed, 2hl 30 were returned: , 1214 from the NCC and 115 from the RAE. There are approximately thirty-eight different de- nominational bodies affiliated with the MAE.in Michigan. Of these, twenty-eight are included in the sample of the study. (See Table 3.2) There are approximately thirty- one different denominational bodies affiliated with.the NCC in the State of Michigan. Of these, twenty are in- cluded in the sanple of the study. (See Table 3.3) Analysis of the denominations recorded revealed for- ty different denominations represented. (See Table 3.1) Of the total returns, four respondents did not record their denominational affiliation. There were twenty- eight denominations represented in the NAB group (See table 3m2): and twenty in the NCC group (See table 3.3). The largest denomination represented is Methodist, with a total of thirty-nine ministers. The United Mis- sionary Church was represented with seventeen, and the Baptists with fifteen. The Reformed had thirteen and the Christian Reformed fifteen. The Presbyterian was sixth in size of representation with eleven. The remain- ing denominations were each represented with.fewer than ten respondents. I The denominations are listed as recorded by the res- pondents on the Preliminary Data Sheet rather than com- bining kindred groups into major denominational bodies, e.g., Presbyterian and United Presbyterian, Reformed and Christian Reformed, etc. 31 TABLE 3.1 DENOMINATIONS REPRESENTED IN THE POPULATION AND THE NUMBER OF MINISTERS IN EACH NAME NUMBER AOMOE. Zion............................ 2 American Baptist....................... 3 Assemblies Of GOdoeeeeeeeeeeeeeeeeeeeeo Baptist................................ 15 Christian Missionary Alliance.......... Christian Reformed..................... Church of the Brethren................. ChurCh Of chPiStoeeeeeeeeeeeeeeeeeeeeeo chuTCh Of God (Anderson)............... Chur0h Of GOdeeeeeeeeeeeeeeeeeeeeeeeeee Congregational......................... Congregational Christian............... conservative Baptist................... Disciples of Christ.................... Episcopal.............................. Evangelical Covenant................... Evangelical Free ChuPCh................ Evangelical Mennonite.................. Evangelical United Brethren............ Fellowship of Independent Fundamental Ch Foursquare Gospels..................... Free Methodist......................... Friends................................ Holiness Churches...................... Interdenominational...................o Lutheran............................... Methodist.............................. Missionary Church Association.......... Moravian............................... Non-Denominational Church of Christ.... Presbyterian..........................e Reformd Ch‘lI‘Ch 1n Amflcaeeeeeeee'eeeee RBEUlar Baptist........................ Unitarian.............................. United Brethren........................ United Church of Christ (Evangelical Ref United Church of Christ................ United Missionary Church............... United PPGSbyterianeeeeeeeeeeeeeeeeeeoe weSIGyan Methodist..................... F‘ PWRP‘ h’ ’ end &NHOHHWHWH00@WHNQHHWHNHWWVNQNWN H ** No Denomination specified........... New, Total 32 0f the total number of returns (2hl), 218 record- ed their ages; Zlh recorded the years of pastoral ex- perience. Of these the mean age was h5.h years, and the mean level of pastoral experience was 17.2 years. TABLE 3.2 DENOMINATIONS REPRESENTED IN NAE POPULATION Assembly of God Baptist ChristianflMissionary Alliance Christian Reformed Church of Christ Church of God Church of God (Anderson) Congregational Christian Congregational Conservative Baptist Evangelical Covenant Evangelical Free Church Evangelical Mennonite Fellowship of Independent Evangelical Church Foursquare Gospel Free Methodist Friends Holiness Church Association Inter-Denominational Lutheran Me the dis t Missionary Church Association Presbyterian Reformed Church in America United Brethren United Missionary Church United Presbyterian Wesleyan Methodist 33 TABLE 3.3 DENOMINATIONS REPRESENTED IN NCC POPULATION l. A.M.E. Zion 2. American Baptist 3. Baptist Church of the Brethren Church of God (Anderson) . Church of Christ . Congregational 8. Disciples of Christ 9. Episcopal 10. Evangelical United Brethren 11. Lutheran 12. Methodist l3. Moravian . Non-Denominational Church of Christ 15. Presbyterian 16. Reformed Church of America 17. Regular Baptist 18. Unitarian 19. United Church of Christ 20. United Presbyterian -l (DUI-F" e The average number of monthly interviews, based upon the approximations recorded by each respondent was l3.h. It must be noted that the response to this ques- tion on the Preliminary Data 5heet was likely construed differently by the respondents. In formulating the ques- tion, no distinction was made between an interview in a structured counseling situation and an ordinary pastoral call. While “counseling interviews“ may possibly be con- strued differently the uniformity of responses as this i- tem obviates any suspicion. Five respondents failed to record their educational status. A description of the educational level of the sample is reported in Table 3.1;. \ 3h TABLE 3.h A DESCRIPTION OF THE EDUCATIONAL LEVEL OF THE SAMPLE Ministers with: Frequency Percentage of total No education h 2 High School only 18 13 College 2h 17 Seminary 87 60 Graduate Degree 53 37 Formal training in counseling 32 22 There are various combinations of the ministers' educational levels. Some (thirtyufour) had completed college but not seminary, among whom only four had some formal training in counseling. Many (fifty-nine) had completed seminary only, without having had any further training in counseling. Others (twenty-six) had com- pleted seminary, and had taken.further formal training. In a few instances sane had formal training in a special course or conference who had not completed college. For significant differences between the number of ministers with and those without formal training, see Appendix G. Liberal and Conservative Criterion Sample Accepting the definitions of liberal and conserva— tive as delineated in Chapter 1, it is feasible that two 35 groups of ministers are identifiable which.personify the extremes of'their respective positions. Accordingly, as previously stated, two national religious bodies (the NCC and the NAB) were chosen for sample selection, which would logically provide the most conservative and.liberal ministers. A second procedure was used to identify the extremes within each group. The Religious Belief Inven- tory was used to determine such classification. The Religious Belief Inventory The Religious Belief Inventory was developed by Tech and Anderson during the past two years, as an instrument to describe content of religious belief. It is design- ed to differentiate four religious classifications with- in the two major divisions - liberal and conservative. Conservatism is comprised of fundamentalist and orthodox types; liberalism comprises secular and liberal types. This study however, is concerned only with the two groups, conservatism and liberalism, and not with further classi- fication within these two. A total of sixty items of religious belief is listed with two spaces to the right of (each item for the respondent to check either 'agree" or "disagree" (See Appendix D) The original Religious Belief Inventory was develOp- ed from.statements of belief that had oeen compiled by the authors of the instrument on the basis of a selective cri- terion, which provided for items of belief that could be 36 classified as "manifestations of religious conservatism or liberalism”(3l:l93). The statements of belief were constructed under headings such as God, Jesus Christ, the Bible, the Church, Epistemology, and Meiaphysics. After an infor- mal screening process there were lho items, which in turn were submitted to pro-testing to eliminate ambiguous statements. This was done by sending the list to twenty- one ministers in Lansing and East Lansing, Michigan. They were asked to evaluate the items as either conser- vative or liberal in belief content. Seventeen minis- ters responded, whose judgment of the items determined a more refined list of 101 items. Forty-five items were eliminated because they were not unanimously classified as either liberal or conservative ( in this case "unan- imous" included not more than two abstentions ). ' A short form of the Inventory was constructed by by its authors consisting of sixty items which are re- latively pure on the four dimensions. These were taken from the 101 item.form. The instrument thus refined was used in this study. (See Appendix D) The administration of the Religious Belief Inven- tory consists of the subject checking whether he agrees or disagrees with each statement. The Inventory has been programmed to machine-scoring by electronic compu- tation on the Mystic, at Michigan State University, to 37 determine the scores in these four dimensions. There are several indications of reliability. The scores obtained from several successive college freshmen groups indicate that they derive from.the same population. In addition, an independently obtained sample of ministers in Jackson, Michigan yielded similar findings. Validity data for the instrument is made available through its administration to different types of relig- ious believers. The fact that the questionnaire discri- minates among them in part validates it. The Religious Belief Inventory is administered with certain assumptions: the majority of subjects will be responsive to the items; they will accept the task with a constructive attitude; and they will find the statements in the list cover reasonably well the range of religious beliefs considered significant. Religioungelief Sample Classification Seventeen "incomplete'l returns were eliminated from the total responses of 2H1. The remaining 22h returns were analyzed to determine whether the respondent would be classified as liberal or conservative according to the Religious Belief Inventory. The respondent was classified on the basis of his agreement with items in the following four categories: fundamental, orthodox, liberal, and secular. The conser- vative was determined by his agreement with fundamental 38 and orthodox items, which together yield a possible total score of thirty. The liberal was determined by his agree- ment with liberal and secular items, of which there was also a possible score of thirty. The mean.of the conservative responses was 16.321 and the standard deviation was 5.9h6. The mean of the liberal responses was h.O36 and the standard deviation was 3.289. Mgggg§plitqggggpz To determine who were liberal and who were conservative on the basis of their scores, those above the liberal mean and below the conservative mean were classified as liberal, and those above the conservative mean.and below the liberal.nean were classi- fied as conservative. Accordingly, there were forty- three (19.2%) liberals and.lOl (h5.1%) conservatives. Eighty (35.7%) were classified as neither. In the fol- lowing pages, this classification will be referred to as the mean-split group. Extreme Group: In order to further intensify the dichotomy in the classification, the extremes of both groups were selected. This was done by selecting those above one standard deviation in one classification and below the mean in the other. For the liberal group, one standard deviation above the mean necessitated a score of seven or more on the liberal items of the Inventory and below sixteen on the conservative items. For the 39 conservative group, one standard deviation above the mean required a score of twenty-two or more on the conservative items and below four on the liberal items. Accordingly, there were 25 (11.1%) liberals and 23 (10.3%) conser-- vatives. This classification.will be referred to as the ‘extreme group. Pre liminary 22322: 22.5.9.2. A short questionnaire giving information about age, pastoral experience, denominational affiliation, and education was sent to each respondent with the other basic questionnaire. A copy may be found in.Appendix D. TABLE 3.5 SUMMARY OF CHARACTERISTICS OF THE LIBERAL AND CONSERVATIVE MINISTERIAL SAMPLE “‘ .— Characteristic Sample Mean-Split Group Extreme Group Frequency Frequency Age Liberal Conservative Liberal Conservative 20-25 1 l 1 26-30 2 6 3 33135 6 its; 3 u - 9 til-11.5 6 12 3 [$632 5 1% 6 29; 1- 7 1 56-60 1 8 1 1 61-65 3 7 2 3 66- 2 7 2 no Table 3.5 (continued) Characteristic Sample ——flk Mean-Split Group. Extreme Group Frequency Frequency Age Lib. Con. Lib. Con. Md. Age hl-u5 ué-So u6-so u6-50 Years of minis- terial experience Less than 1 1-5 6-10 11-15 16-20 21-25 26-30 31-35 £6??? 1.. h6-50 H HHH FWO‘UIO‘O-F’N HHHN mrmmmmmwdw Hmmmmmmw H l-‘H WWUWWUINH ence 11-15 16-20 16-20 16-20 Church Affilia- tion E Methodist 1 Congregational ‘Presbyterian Unitarian United Ch Christ AME Zion Episcopal Wesleyan Meth. Baptist 15 , 2 tense! haarqso rd IJRHHCFUUH hl Table 3.5 (continued) Characteristic. Sample Mean-Split Group Extreme Group Fre que ncy Fre q uency Church Affilia- tion Lib. Con. Lib. Con. Evangelical Free 2 United Missionary 13 5 Christian Cong. 1 Christian Reformed 12 U.B. in Christ )4 1 Assemblies of God 1;. 1 Church of God 2 2 Lutheran h 2 Inter-den. 2 1 M.C.A. 6 2 Reform. Ch. in Amer. 9 l Holiness Church 1 Free Methodist 3 1 Foursquare 1 1 Friends 2 C.M.A. 1 Education High School completed 1 17 8 College com- pleted ll 20 3 3 Seminary Completed 37 50 21 Graduate Degree 21 32' 12 C ounse ling Training 13 19 8 3 h2 MEASURING INSTRUMENT The. Intervigw §_e_t_s_ \ In order to secure the type of information needed for this study, interview excerpts of a realistic nature had to be constructed. Along with this, responses re- flecting specific directive and non-directive techniques needed to accompany them. Not having such an instrument readily available, it was deemed feasible to create one suitable to the problem under consideration. Twenty hy- pothetical interview excerpts were formulated which were believed to represent some of the cOunseling problems faced by ministers today. Along with each of the excerpts were associated six to eight pastoral responses, which together comprised an interview set (defined in Chapter 1). In each set the statement made by the counselee was intended to reflect a problem in one of four major areas: emotional, spiritual, ethical, and marriage. It was de- cided to keep the statements within the bounds of these four areas because they reflected the major types of pro- blems pastors face in counseling and to facilitate analy- sis by categories. It is conceivable that a pastor may differ in his method of counseling depending upon the nature of the problem. Twenty interview sets were constructed, with an at- tached page of definitions and instructions to guide those who would be involved in their analysis. The interview sets were submitted to eight different raters for classi- A3 fication: first, to determine relevancy of each of the counselee statements to one of the four problem areas, and second, to classify the pastoral responses as either Directive, Non-Directive, or Does Not Apply (See appen- dix c). Raters: The raters were people trained in the field of Counseling and currently engaged in the field. They each hold the doctorate, except two, who were lacking only the compLetion.of the dissertation. By personal inter- view suggestions for improvement of the instrument were solicited. From these and other criticisms, the com- pleted instrument was designed. Particular consider- ation was given to the wording in both the counselee statements and the responses that ambiguity in communi- cation might be reduced to a minimum. It was decided to select the four highest rating sets in each of the four areas, giving a total of sixteen out of the twenty sets submitted. (See Table 0.1 in Appendix C) Four interview sets were eliminated - Nos. 7, 1h, 18, and 20. The degree of agreement among the raters was con- sidered sufficiently high enough to establish validity of the items. No discrepancies were greater than six out of eight raters. In addition, the results of this analysis by the raters were regarded as significant as uh any data obtainable from a pilot study. For this rea- son, the analysis by these raters was regarded as con- stituting a pilot study. (See Table 0.2 Appendix C) For each of the four major areas, the interview sets were classified by the eight raters as follows: Emotional - 1, 2, 6, 8; Spiritual - 5, 9, 10, 19; Ethi- cal - 12, 15, 16, 17; Marriage - 3, h, ll, 13. (See Appendix C for the content of the sets referred by the number following the classification) Only three inter- view sets were finally analyzed in the area of emotion- al problems. It was not discovered until after the ques- tionnaires had been returned that an oversight in trans— cription had been made in interview set number six. Two directive responses were listed rather than one direc~ tive and one non-directive. The significance of the responses on the item was nullified. Since the problem could not be remedied, the interview set was elimin- ated, and analysis was done on the remaining three. In creating the responses for the interview sets, attempt was made to comply with a continuum of counsel- ing prepared by D. R. Stone (See Appendix E). Rating was done on the basis of individual inter- pretation of non-directive and directive responses. It is noteworthy that the raters' classification of the responses finally chosen for the questionnaire showed ‘ high agreement with the intended classification. (See 1+5 table 0-2 in appendix C for tabulation of pastoral res- ponse classifications) A continuum is only a mechanical device for rank- ing a qualitative dimension in methods. It is not a guide, but a physical description drawn upon the strength of pooled judgments. It is substantiated quite gener- ally in its extreme positions by common consensus in the field. Any continuum attempting to rank method must not only reflect linearity, but must also admit of over- lapping movement. For this reason it is not a stable tool and must be regarded as an.approximation. In each case, the response that had the highest rater agreement was accepted, both in the directive and in the non-directive categories. In cases where two or more had equal rating, the final selection of the res- ponse was determined by the similarity of the content of the response to the content of the response in the other category. This was done with the supposition that simp ilarity in content would contribute tn equalization of the responses and minimize any possible influence upon the respondent because of content differences. Of the thirty-two responses, sixteen had 100% ra- ter agreement; ten had 87.5% rater agreement; five had '75% rater agreement; and one had 62.5% agreement. These are percentages based upon distribution of responses in three categories: Directive, Non-Directive, and Does .h6 For the responses with less than 100% rater agree- ment the percentage of agreement is greater when compari- son is made only between the two categories that con- cern this study - Directive, and Non-Directive. The res- ponses checked in the Does Not Apply column are elimin- ated, changing the total, consequently changing the per- centage ratio. Comparing in such a manner, there are eight more responses that fall in the unanimous agreement level, making a total of twenty-four out of thirty-two pastoral responses classified unanimously, as either dir- ective or non-directive. Two of the five responses that were in the 75% rater agreement were checked in the Does Not Apply column. Thus four responses fall in the 87.5% level. The one response at the 62.5% agreement level showed five out of a total of eight ratings. Eliminating the one rating in theDoes Not Apply column, reduces the proportion to five out of seven ratings. The percentage is then seventy-five. It will be noted that interview sets 1 and 2 have only seven total ratings and.not eight (See Table 0.2 in Appendix C). It appears that one of the raters either overlooked the first page, upon.which.the first two in- terview sets appeared, or else he chose not to judge these two. This, however, does not reduce the percentage rate of the response. classification. In both interview sets, the responses have complete rater agreement, ex- h? cept for response #3 in interview Set 1, which lacks one. Response #3 in.interview set 3 has a total of on- ly six ratings. The omission appears to be an over- sight on the part of the rater. When the responses are computed on the basis of on- ly the directive and non-directive categories, the fol- lowing is observed: Complete agreement: 2h.........100% Lacking one: h......... 87% Lacking two: h......... 75% Set Construction: To reduce the chances of “response pattern" on the part of the respondent, a random.selection of the res- ponse order was made. The order of the two pastoral res- ponses in each interview set was determined by tossing a coin sixteen times, once for each interview set. "Heads" was arbitrarily assigned to the response that had already been rated directive, and "tails" to the res- ponse rated non-directive. (See Table 0.3 in Appendix C for a key of the classification of the directive and non-directive alternatives) gistrument Administration Upon completion of the Interview Sets and the Pre- liminary Data Sheet containing the types of information desired, they were mimeographed and combined with the mimaographed form of the Religious Belief Inventory. Thris formed a questionnaire with two parts: Part 1, The 14,8 Religious Belief inventory, and Part 11, The Interview Sets. Both of these were stapled together with the Pre- liminary Data Sheet. Each of the two Parts was preceded with a set of instructions. A cover letter (See.Append- ix A Cover Letter) explained briefly the purpose of the study and solicited the cooperation of the ministers. The questionnaire, a cover letter, a self-addressed, stamped enve10pe were sent to each of the ministers par- ticipating. Each questionnaire was coded so that a fol- low-up letter could be sent to those who had failed to respond (See Appendix B Sample of Follow-up Letter). ANALYSIS PROCEDURES Classification procedures Upon receipt of each questionnaire, the minister's name was checked on the master mailing list, according to the code number on the questionnaire. Each question— naire was then separated into three parts by detaching the Preliminary Data Sheet, Part 1, and Part ll. Be- for detaching the section, it was marked in.red pencil ‘flith the original code number to insure rematching of the 3e>aeecoo .23 Home» as 93352 «hoes—week 1.1.. Henchman uom eeubheaoH o ' mmmzoo nz< EMA mo mmmzommmm EHBOmMHQ mo HDZMDUE Q24 mafiazmummm $809 3 ass a . . [iii . ..,.|II!)|6L 1 97.175.— OOH GRAPH 4.2 61 SERVATIVE MINISTERS ( EXTREME GROUP ) peatUImTIR :m ”I" 'I' I ‘ ‘ I" ' "' "'fl—"VFM—‘fifl” “ d — 1‘ \ iF‘YT TOTAL PERCENTAGE AND FREQUENCY OF DIRECTIVE RESPONSES OF LIBERAL AND CON 5 ‘ , IE 0 <3 0 o o 8 8 b to m e n 100 Tim“ sesuodseu JO eSaqueoJea’ Interview Set Liberal Conservative Frequency: Number at top of bar 62 W K wH O>H§I>h0 nflOO antenna ma «A 0H use no no» as henaez «hooeeueem m H Bedbhean . 0 new OH om peanurmrta on 0* on om or sesuodsou Jo eSeaueoaeJ om on A moose aHemm . zHB<>mmmzoo Qz< AHBOHmHQIzoz mo szmbdmmm 92¢ ma¢azmumMm A4909 n.v Mmaeudoo ado uo.aea nu noose: «hosesvoam I N H233 o vow Boa>aepom O OH om PefiFUTmTIE on 0* on on or aesuodseu JO eSeaueoJeJ om \\ _ .. _ . . _\. r i , . . .. _ \x “of u _ _ a m 1 a 1. v. 1 EN ‘ . 1.-. v .. OOH 1.528 assume wmmamHsz m>HB4>mmmzoo Qz< AHHUNmHntzoz mo Mozmbflmmm and N¢° 40 z: 'V «/’ 2 3' ?‘,'f -*/‘ :5 o o 30 111 I; : 'A3 m a: &~“'E ,,§?~3 20 5'2; .2“ ‘ '3 ,, v‘-.§,.j.,.-';'Et 1,335.»: . O i;?.’.;: I}. -flbn-L. - I Interview Set 5 4 Liberal i,<é . -j Frequency: Number at tOp of bar Conservative 15% GRAPH 4.20 PERCENTAGE AND FREQUENCY OF NON-DIRECTIVE RESPONSES OF LIBERAL AND CONSERVATIVE MINISTERS IN THE AREA OF MARRIAGE PROBLEMS ( EXTREME GROUP ) 100 _ : ...-.--...L.-_..-..-.- .V , I _- u.--” _‘ 90 80 70 60 50 4O 50 20 10 0 Interview Set Percentage of Responses Frequency: number at top of bar 72 SUMMARY This chapter has included an analysis of the re- sults of the ministers' responses in the Interview Sets developed for this study. The ministers were classi- fied as either Liberal or Conservative, and their selections of counseling responses were contrasted on the basis of Directive and Non-Directive types. Com- parisons were also made of the ministers' response pre- ferences in the four areas of Emotional, Spiritual, Ethi- A null hypothesis of sig- 0511, and Marriage problems. A description of nificant differences were rejected. ' tine frequency responses was presented as well as the re sults of the chi square tests applied to the Interview fieet responses. Having concluded the analysis of the cleats, attention is now given to Chapter V, and the sum- mary and conclusions of the study. CHAPTER V SUMMARY AND CONCLUSIONS THE PROBLEM The purpose of the current study was to investi- gate the preferences of liberal and conservative minis- ters for directive and non-directive pastoral responses .in the pastor-parishioner counseling relationship. Min- isters were selected from the members of the National . Council of Churches and of the National Association of Evangelicals Who are currently residing in the State of Michigan, assuming these church bodies would represent extremes in religious viewpoints: liberal and conserva- tive. Liberal and conservative ministers were further de- termined by their scores on the Religious Belief Inven- tory, a scale devised for this type of analysis. To inighlight between gnaup differences, two definitions of liberal and conservative were devised: 1) extreme groups wmua scored a standard deviation above the mean in liber- alism or conservatism and below the mean in the opposite 131assification, and 2) those scoring above their group, mean and below the‘mean of the other group. These two ciifferences we used to select the group for study.- 73 7h Preferences for directive and non-directive pastor- al reSponses were Obtained by the use of an original Ins terview Set Questionnaire cOnsisting of sixteen counsel- ing interview excerpts. The sixteen interview sets were equally divided into four problem areas: emotional, spiritual, ethical, and marriage. In the analysis of data, only fifteen interview sets were used due tO an er- ror in transcription of responses in item six. (See page M; )- The data were obtained by mailing the qzestionnaires to 383 ministers: 210 who were members of the National Council of Churches, which was 10% of the total listed membership in Michigan, and 173 who were members of the National Association of Evangelicals, which is approxi- mately 17% of the total listed membership in Michigan. Both of these lists‘were made available at the State headquarters of each group in Detroit. The ministers were selected by a systematic random selection techni- Que; (NCC, one of ten: NAE, one of five) All parts of the questionnaire were administered with assigned code numbers, so that a follow-up letter could be sent to the non-returns. The interview sets were hand sCored and each res- ponse was classified as directive, non-directive, or ine consistent, according to the number and type of respon- « ses selected III‘ I 75 The Preliminary Data Sheet was administered to pro— vide information regarding formal training pf the minis- ter, age, years of pastoral experience, and church af- filiation. An analysis by inspection was made of the data for trends in the relationshipbetween the data and the religious classification.of the ministers in both the mean-split and the extreme groups. 4 Once the liberals and the conservatives were class- ified, their response preferences were tabulated. The cumulative groups and their reSponse preferences were analyzed by use of the chi square 2.x 2 contingency table to test for significant differences. Five between group comparisons were made: one on total response prefer- ences, and one each on four problem areas - emotional, spiritual, ethical, and marriage. ' Four general null hypotheses were tested: Test of total item preference. 1. There will be no significant differ- ences in the total number of directive and non-directive pastoral responses pre- ferred by liberal ministers. 2. There will be no significant differ- ences in the total number of directive and non-directive pastoral responses pre- ferred by conservative ministers. Test of differences of total responses preferred by liberals and conservatives. 3. There will be no significant differ- ences between liberal and conservative ministers in their total preferences for directive and non-directive pastoral responses. 76 Test of problem areas h. There will be no significant difference between liberal and conservative ministers in their preferences for directive and non- directive pastoral responses in each of the following four problem areas: emotional, spiritual, ethical, and marriage. In all cases, the .05 level of significance was used as the basis of acceptance or rejection Of the null hypotheses. THE FINDINGS The findings of the four’general null hypotheses are listed below. 1. Liberal ministers preferred more nonedirect- ive responses than directive in the mean—split group and the extreme group. 2. Conservative ministers preferred more direct- ive responses than non-directive in the extreme group, but in the mean-split group no significant preference for either type of response was found. 3. Significantly more liberal ministers chose non-directive responses than did the conservatives. Inversely, significantly more conservative ministers chose directive responses than did liberals. h. Significantly more liberal ministers than con- servatives chose non-directive responses for each of the problem areas - emotional, spiritual, ethical, and marriage. Similarly, significantly more conservative ministers than liberal chose directive responses for each 77 of the same problem areas, except the mean-Split group in spiritual and ethical problems. CONCLUSIONS 1. There is a significant difference between liberal and conservative ministers in their preferences for dir- ective and non-directive responses in the combined total of Interview Sets in the study. With the exception of one item, the conservatives are consistently directive and the liberals are consistently non-directive. In item eight there is variability in the direction between the liberal and conservative. Possibly the res- ponses in this item are not sufficiently discriminating. Upon examining the reSpOnses of the item, it seems plau- sible to infer that the key to the response preference of the liberals and conservatives lies with the words "guilt" and "guilty". The conservative, because of his regard for the im- mediacy of supernatural activity in man, may be more likely to accept these terms - with their religious over- tones - without attempting to discriminate kinds of guilt. To question the presence of guilt may possibly prove conflictual with divine activity, and this would violate a basic attitude. The statement that conducts no threat to the concept of'guilt is preferred, which is the non- directive response. On the other hand, the liberal with a more humanistic 78 emphasis, would possibly tend to be freer to explore the area of guilt. Thus, in this case, he would be more likely to prefer the second responSe, which seems to raise some question about this concept, and in so doing, is selecting a response that is directively structured. 2. Liberal ministers significantly prefer more non-dir- ective responses than directive responses. The propor- tion of their preferences for non-directive responses is greater than the proportion of directive responses pre- ferred by conservative ministers. It is conceivable that the strong consistency on the part of the liberals in the non-directive approach may be related to the agree- ment of their theological point of view with the basic value assumptions of the theory in the non-directive meth- od. Again, it may be reflective of a strong democratic and tolerant attitude on the part of the liberal ministers. Since liberalism is essentially humanistic, and man-center- ed, a strong preference for a theory that coincides with this approach is not unexpected. It appears that the conservatives are not as commit- ted as the liberals in counseling method preference. When compared among themselves they do not show as high agree- ment in their expected direction as do the liberals, yet when compared with the liberals, they Show significant directive preferences. Possibly the conservatives are more concerned with communicating with the individual in a triad relationship, relating to a third factor, whether_ 79 it be God, dogma, or an experience. Such a frame of ref- erence among the conservatives may possibly contribute to their apparent ambivalence and lack of consistency in direction of preference. 3. In each of the four problem areas the liberal and conservative ministers are consistently and significantly different in their preferences of responses. The lib- erals are nonpdirective and the conservatives are direct- ive. One variation was found in the spiritual area with item.number eight, which was discussed on the preceding page. The greatest significant difference between the two groups is in the area of marriage. The reason for this cannot be explained with any degree of certainty. However, it is conceivable that the conservatives may regard problems in the area of marriage as related to a biblio-centered institution that is inviolate and must be preserved, whereas the naturalistic approach of the liberals would allow more freedom, placing emphasis u- pon the individual's happiness. If such is the case, the COHSJPVEDIVGS and liberals may reflect this type of concern in their strong preferences found in this mar- riage area. The least significant difference lies in the area of emotional problems. The area may logically be con- sidered the field of therninister's greatest inadequacy. Confronting a problem of an emotional nature, the minis- ter recognizing his lack of training, may make a referral 80 or possibly take a neutral approach in the counseling process. On the other hand, recognition of his inabil- ity to handle a problem adequately, may incline him to a directive approach, resorting to a ministerial role or referring to spiritual activity as a solution. A sense of inadequacy for problems in this area possibly, may engender a feeling of insecurity on the minister's part. This in turn may cause him.to take an authoritar- ian approach.and take refuge in.the security of his min- isterial position. In conclusion, liberal ministers consistently pre- fer non-directive pastoral responses. Conservative min- isters according to the mean-split comparison show no preference for either directive or non-directive res- ponses. According to the extreme group comparison conser- vative ministers show significant preferences for dir- ective pastoral responses. There is a significant dif- ference between liberal and canservative ministers in their preferences for directive and non-directive past- oral responses. In the four problem areas of the Inter- view Sets, liberal and conservative ndnisters differ significantly in response preferences - the liberal con- sistently non-directive and the conservative consistently directive. . Recognizing the sample of the study as representative of liberal and conservative ministers, and accepting 81 The findings of the statistical tests of data, it can be generalized that liberal and conservative ministers do differ in their preferences for directive and non- directive counseling responses in the pastor-parishioner relationship. The broad null hypothesis implied in the statement of the problem in this investigation is there- fore rejected. ImlLlJaTiONS The following significant implications arise from the study. Because ministers with formal training and ministers without, both showed preference for more non-directive responses, it would appear that the consistent prefer- ences of liberals and conservatives arerlot necessarily due to training but to some other factor. Furthermore, when conservative ministers score consistently one way in the between group comparisons, and the liberal min- .isters-score consistently the opposite, it would sug- gest that such a consistent dichotomy may be due to the basic concepts held by the two groups. It seems plau-r sible to imply that philosophy is a determining influ- ence. This would support arbuckle's proposition (2) that counselors will reflect their basic philosophy and atti- tudes in preference to techniques learned in.a school of training, regardless of the type or degree of train- ing, and in addition, that the counselor's religious 82 concepts are fundamental determinants in his counsel- ing methodology. 2.. If religious concepts are fundamental determin- ants in the type of responses preferred in this study, it would support the consistency of preferences exhib- ited by liberals and conservatives in this sample. The liberal minister preferring the non-directive responses appears to be reflecting the typical Rogerian concept of man which is an outgrowth of the Rousseau-ian view of the nature Of man, viz., that he is inherently good and has within himself all that is necessary to be good, consequently is not in need of supernaturally imparted assistance. This would seem to encourage the counselor to allow the client to find his own way. The conservative minister, on the other hand, in consistently preferring the directive responses appears to be reflecting what is equally characteristic of the conservative position, which in turn is an outgrowth of the Augustinian view of the nature of man, viz., that man is inherently evil, and cannot do goodrior help him» self without intervening divine assistance. Consequent- ly, it impinges upon the counselor to assure such aid and direction, necessitating the communication of auth- ority to the client. 3. In connection with the preceding observation, it is conceivable that conservative ministers are more con- tent oriented and liberal ministers are mere method or- 88 83, iented. The one attempts to implore external aid for the client in his problem, and the other seeks to elicit the internal powers of the client over his problem. Both grolps ofxninisters appear to have learned to activate their religious frame of reference in the coun- seling process, perhaps as a natural result of uncon- scious attempts toward internal consistency between at- titude and behavior. The methodology in each group may likely be conceived as a type of behavior that has de- veloped in preportionate congruence with a reasoned frame of reference. h. Because the liberal and conservative ministers hold a consistent preference in each of the four problem areas of the study, it is clear that the type of res- ponse, directive or non-directive, is not precluded by the type of problem primarily. The implication is that a minister will meet.all his counseling problems with essentially the same basic approach. 5. A final implication has to do with the role of the minister. Linn and Schwartz (13) support the view that ‘ a minister must maintain his role and not deface the image his client holds of him. The position is that the client comes to the minister who represents the Church, the Traditions, and God, and he must not be sent away without receiving the eXpected assistance from such a "mediator“. It appears by their consistent preference 81; for directive responses, that the conservative minis- Aters are more ocCupied with preserving the traditional image of the minister than are the liberal ministers. 6. Previous allusions have been made to possible pro- blems that are created by the directive and non-direct- ive positions in the minister's counseling. A directive approach can easily foster close-minded- ness on the minister's part to the realistic needs of his parishioners. The minister with a directive approach may regard the person in a secondary sense, while giving priority to a concept or pattern to which the individual ought to comply. Furthermore, a minister can assume too much respon- sibility in‘a directive approach, inducing the person to accept a solution to his problem which he did not evolve. Conceivably, the directive approach might be taken I by some ministers to reduce the JeOpardy of the minis- terial role, and the method becomes a tool for a purpose other than the problem of the parishioner. The expectation of the parishioner may Often pres- sure a minister to take a directive approach in coun- seling, because he does not want to disappoint the coun- selee. The latter regards the minister as one who can give help, and thus a non-directive approach may appear as a sign of indifference on the part of the minister. 35 Ministers are often aware of these kinds of forces that affect the counseling function. Assuming that the ministers in the sample of this study are cognizant of such problems and the possible conflicts inherent in them, the responses of the ministers studied in this re- search become the more significant. 7. Implied in the study is the communication of the values of reality. Suggested by the liberal non-directive ap- proach is idea that reality is discovered by the individ- ual taking the initiative, assisted by a cooperative coun- selor. The essence of reality appears to lie within the scope of the person. Everything converges with mean- ing in relation to the human personality as the and of life. What the individual gains in counseling is in- itially his very own. By his directive approach,the conservative appears to communicate reality with a sense of ritual. Man is. seen in relation to God, not to himself. That which is real is externally spiritual and must be revealed. The minister assists in conveying this truth by the counsel- ing process. He sees divine assistance as giving meanp ing to all reality and truth. What the individual gains that is of worth is not his own, but is given super- naturally. The counselee may thus attach his value gains integrally with the communication of the minister. 8. A further exploration of the study may yield infor- mation on the different types of people who migrate to 86 one ministerial group or the other. Additional person- al data will provide classifiable relationships between personality traits and pastoral behavior. Scales of social and of theological orientation may readily lend themselves to measuring the kind of sample used in this particular study. 9. ‘A significant implication relates to possible fut- ure research arising from.the study at hand. There is need for a theory of pastoral behavior. There is new evidence of differences existing between two diversely oriented theological groups of ministers. The differ- ences are significant and consistent. Consequently, a theory may be developed that will account for the dif- ferences in counseling and their relationship to theo- logy. A possible resolution of the differences should be explored. A single theological or psychological varia- ble or combination of variables may be the catalyst for a theoretical resoltuion of the differences found in this. study. Yet, fUrther investigation may produce evidence that will reveal greater disparity and the final reso- lution of a theoretical formula of pastoral behavior may remain dichotomous in nature in keeping with its con- stituency. l. 2. 3. 7. 10. BIBL‘I OGRA PHY " Anderson, Harold 8., "Directive and Non-Directive. Psychotherapy: The Role of the Terapist," Ameri- can Journal of_grthgp§ychiatry,16:603-613,_T§H6 Arbuckle, Douglas 8., "Five PhilOSOphical Issues In Counseling," Journal of Counseling Psychology, 52211-215, Number 3,‘I9557 Baxter, Richard, The Reformed Pastor, American Tract Society, 1909. Becker, nrthur, H., "The Function of Relationship in Pastoral Counseling," Unpublished Doctoral Dis- sertation, Boston University, Boston, dass., 1958. Curran, Charles A., Personality Factors in Counsel- ing, New York, Grufie and Stratton, I956. Dixon, W. J., Massey, F. J., Introduction to Statis- tical Analysis, New York, McGraw Hill, 1957. Durnall, E. J., Moynihan, J. F., Wrenn, C. G., "Sym- pesium: The Counselor and His Religion, " The Per- sonnel and Guidance Journal, 36:326-334, NumbEF‘S January,1958:*_ Fiedler, Fred E., ”A Comparison of Therapeutic Re- lationships in Psychoanalytic, Non-Directive, and Adlerian Therapy," Jelrnal of Consulting Psycholo- 51 lame-us, 195:7: Gladden, Washington., The Christian_Pa§tgr, New York, Scribner, 1893. Gump, Paul, V., "A Statistical Investigation of One Psychoanalytic Approach and a Comparison of It With Non-Directive Therapy," Master's Thesis, Ohio State University, Columbus, Ohio, l9hh. 87 11. 12. 13. 1h. 15. 16. 17. 18. 19. 20. 21. 22. 88 Hiltner, Seward., Pastoral Counseling, New York, Abingdon-Cokesbury—Press, 19E9. Kemp, Charles, F., Ph sicians of the Soul, New York, Macmillan, I9fi7: Linn, L., Schwartz, L. W., Ps chiat and Bali ious Experience, New York, Random House, I958. MacLaren, Ian., The Cure ofASouls, Dodd, Mead and .Company, 1896. McNeil, J. T., A History of the Cure of Souls, New York, Harper and Bros., I951. Neve, J. L., History of Christian Thgught, Phila- delphia, Penna., MuhlenbergPress, I9u6. Pastoral Psychology, "Opportunities for Study, Train- ‘ing, and Ekperience in Pastoral Psychology--1961, " 11:11-30, Number 110, 1961. Pepinsky, H. 8., Pepinsky, P. N., Counseling Theory and Prgctigg, New York, Ronald Press, I9SE. Porter, Elias, H., "The Development and Evaluation of a Measure of Counseling Interview Procedures," Educational and ngchological Measurement, 3: 105. 126,19H2. Ranck, James G., "Religious Conservatism-Liberalism and Mental Health," Pastoral PsychOIOgy, 12: 3h-h0, Number 112, March, 1961. Rogers, Carl, 1%., Counseling and Psychotherapy, New 'York, Houghton iiiflin Cbmpany, 19h2. Client-Centered Therapy, New York, Houghton7MITTlIn Company, 1951. 89 23. Rogers, Carl, R., "Recent fiesearch in Non-Directive Therapy and its Implications, " American Journal of Orthopsychiatry, 16: 581-588, _19E6. 2h. Smith, George, A., Life of nenry_Drummond, Hodder amd Stoughton, 1898. 25. Snyder, W. V., "An Investigation of the Nature of Non-Directive Psychotherap, " Journal of Genergl Psychology, 33: 193-223, 19 5. 26. Stone, D. H., "Techniques in.the Non-Directive, Directive Counseling Continuum," Occupationsy 28:295’8, 1950 c 27. Strupp, Hans H., ”Psychotherapeutic Technique, Professional Affiliation, and experience Level," Journal of Consulting Psychology, 19:97-102, Number 2, I955. 28. ”An Objective Comparison of Rog- erian and Psychoanalytic Techniques," Journal of ConsultingPsych0103yy_19:l-7, Number , 29. Thorns, F. C., "Directive Psychotherapy: 111 The Psychology of Simple Maladjustment,’ Journal of Clinical Psycholoz4 v 1:228-2h0, Number 3, 19h5: 30. "The Theory of Self-Consistency, " Journal of Cli inical Psychology, 1: 155—162, Number 2,'19H5. 31. Tech, Hans, Anderson, H., ”Religious Belief and De- nominational.Affiliation,." Religious Education, May-June, 1960, pp. 193-200. 32. Weatherhead, Leslie, Psychology and Life, New York, Abingdon-Cokeshur y, 1935. 33. Wise, Carroll, Pf 1 Counseligg: Its Theory 51d ~ Practice, New -ozk, Harper andfiBros, 1951. 3h. Wrenn, R. L., "Counselor Orientation: Theoretical or Situational, " Journal of Counseling_Psycholcgy 7: hO-hS, Numberl ,1960. - ’ APPENDIX A I'RING span 91} SPRING ARBOR COLLEGE SPRING ARBOR. MICHIGAN PHONE JACKEON ST 9-7127 September 8, 1961 Dear Fellow Minister, May I solicit your cooperation in filling out the enclosed questionnaire? It relates to my doctoral study in the field of Pastoral Counseling at Michigan State University. Dr. John E. Jordan, Coordinator of the Pastoral Counseling Program, gives his endorsement to the study. This study is a search for two kinds of informa- tion: Part I, What are some common religious beliefs among Protestant ministers, and Part II, What type of pastoral responses do ministers prefer in counseling with their people. Instructions are given at the beginning of Part I and Part II. Please read them carefully before you begin each section. Your candid reSponses will be honored with due confidence. You need not sign your name. Would you kindly return this information to me by September 30? A postpaid return enveIOpe is included for your convenience. Thank you for your help. Sincerely yours, (“5W2 W/ M, WJamesfia-Mdia, Chaplain \ ‘ V, )7- _ ‘ ' o 5 ~ \ \. \ . \. K APPENDIX B 92 SPRING ARBOR COLLEGE SPRING ARBOR. MICHIGAN PHONE JACKSON ST 9-7l27 September 29, 1961 Dear Friend, At the beginning of this month I mailed you a question— naire. The same questionnaire was mailed to 382 other ministers in the State of Michigan. The number of these questionnaires returned is gratifying, and I Want to thank you for your help. Your co-operation is indeed appreciated. Many of those who have responded have shown an interest in this study and have requested to know the results. Some questionnaires, as yet, have not been returned. These would make my study much more significant, Since, the more complete the sampling, the more meaningful Will be the results. If you have not returned the questionnaire which was mailed to you, it would be appreciated if you would do so by October 15. Should your questionnaire have been misplaced, another one is herewith enclosed. Again, I want to thank you for your part in making this study possible. Sincerely yours, V. James Mannoia, Chaplain VJM:br APPENDIX C 94 INTERVIEW SET VALIDATION FORM PURPOSE The object of this analysis is to validate these inter- view sets. These sets-will constitute a part of a larger questionnaire to be sent to pastors of various Protestant denominations. The results of the findings will be pertin- ent to a dissertation study in which Liberal and Conservative pastors will be compared on the basis of favoring and not favoring counseling method, viz., Directive and Non-Directive. The EXPLANATION E Each Interview Set is composed of two parts: 1) Client Statement, and 2) Pastoral Responses. A. You are asked to classify each client state- I . ment into one of the four categories listed fl; beside it. Place a check ( ) in the appro- if priate place. B. To the left of each Pastoral Response are three spaces provided where you may place a check ( ) reflecting your evaluation of the reSponse, or if you think it does not apply to either of these two categories. DEFINITIONS The four categories listed with each Client Statement are thus defined: ETHICAL: Dealing with those problems of life involving moral decisions and behavior and their effect upon the happiness and well-being of other persons in the light of our culture. SPIRITUAL: Dealing with the relationships of man to his concepts of the supernatural or divine, and with those values he holds with reverence and conviction. MARRIAGE: Deals with those experiences involving hus- band and/ or wife which are related to, or arise from such union--or a person concerned with the prospect of marriage. EMOTIONAL: Deals with those experiences which reflect internal conflict and stress, and suggest maladjustive symptoms in social interaction. IIN‘ Client Statement No. 1 l I I Directive l l l Non-Directive l Does Not Apply 96 Ethical I Spiritual Marriage Emotional “I know I shouldn't feel this way, but I can't help it. I've done everything I know to associate with the girls, and be a part of them, but they just don't accept me....at least that's the feeling I get when I'm around them.“ Pastoral Responses: 1. You don't want to feel this way, but yet you can‘t help it? 2. And you really do everything you can to vercome this feeling? 3. You are sure it’s them not accepting you? __4. This is the way you feel---that they're not so- cepting you? 5. Being a part of them means a lot to you, doesn't it? ::6. You feel you have done what you can to be a part of them? 7. These feelings bring a great deal of distress to you, don't they? __8. Do you want to tell me more about these feelings you get when you are around them? Client Statement No. 2 Directive Ill Non-Directive HI Does Not Apply Ill Ethical Spiritual Marriage Emotional "I feel all alone. Nobody cares for me anymore. The folks don't come around like they used to, and my boy Tommy is going to the State Normal...he never writes. I spent fifteen months in the sanatorium-- they said I needed the rest, but who could rest in that nut house. My husband's left me...just like the others did. Bill was the fourth. (Pause) I know I should go to church where the folks go. I used to go there, in fact, I grew up in that church. But they don't give a care for people like me, (short pats) they're Just a bunch of hypocrites. (bitterly) I can get along without them." Pastoral Responses: 1. Doesn't the church mean more to you than that? 2. The church means something to you, doesn't it? 3. You miss the folks and friends...and the church where you used to go? 4. I think they still care for you, and would be glad to see you. 5. None of us can get along without other peOple. 97 __ __ __ 6. You think you can get along without other peOple? ,__ 7. All this makes you feel alone, and that nobody cares for you? __ 8. Don't you think the Lord cares for you? Client Statement No. 5 » Ethical Spiritual Marriage Emotional "I need some advice. Do you think it would be wrong for me to marry a Roman Catholic? I don't see how I could ever give him up--but I know I can never believe the way his church does. What do you think I should do?” Pastoral Responses: 1. Since you're asking my advice---I think it defin- itely would be wrong. 2. You want advice from me----if it's right or wrong to marry him? 3. Getting my advice will help you make this decision? 4. Do you think I should make this decision for you? 5. Have you considered all the consequences of a mixed marriage like this? 6. You seem to be aware of some of the problems in- volved here. Client Statement No. 4 Ethical Spiritual Marriage Emotional ”My wife goes back South.to see her peOple two or three times a year, and the last time she was down there, my buddy told me she was seein' her old boy- friend. Now she don't know that I know this, but I been suspectin' it for a year and a half now...and now there's no question - I know for sure. (long pause) I never done nothin' to make her betray me like this.....never thought it would come to the likes of this." Pastoral Responses: 1. You are disappointed in your wife's behavior? 2. You don't feel any reSponsibility for her acting this way? 5. What made you suspect this of your wife? 4. You have been suspicious of this right along? 5. Don't you think you ought to talk with her a- bout it? 6. And you're not sure now, what you should do? H II I I m H! Ill 98 7. This is a serious charge, and you want to be sure before you draw conclusions. 8. And now you are sure of what you have been sus- pecting right along. Client Statement No. 5 Ethical Spiritual Marriage Emotional "Reverend, I've been coming to your church now for seven months or better, and I like your preaching. I think I understand everything you tell us, but last Sunday you said that a man can have definite ’assur- ance', (I think that's the word you used) that his sins are forgiven. I don't understand what you mean by this 'assurance'. Is this really something every man is supposed to experience or not? This is some- thing new to me.” Pastoral Responses: 1. Yes, Bill, and this is something you can experi- ence, too. 2. You're wondering what meaning this has for you, personally? ‘ ' 3. You feel you have to understand these things to accept them? 4. Does it seem hard to accept because it is some- thing new....and you've never heard it before? 5. There are quite a few references in the Scrip- tures that bear this out, but the particular word 'assurance' is not used. 6. I understand....and you would like me-to explain it to you? Client Statement No. 6 ~ ~— Ethical Spiritual Marriage Emotional "I get to feeling that life is so meaningless; my housework gets monotonous; the children get on my nerves, and I want to be alone all the time. When my husband talks to me, he's only trying to help, but I break down and cry and want to be left alone. There's something wrong with me....I don't know what it is." Pastoral Responses: 1. You don't think this is a normal way to feel? 2. These are common experiences to all of us at different times. 99 3. I'm sure the Lord understands all about these things. 4. You feel the need for someone to help you, don't you? 5. There is something wrong, but you don't know what it is? 6. You think there's something down under that makes you feel like this.....to be left alone, etc.? Client Statement No. 7 llllll Illlll llllll Ethical Spiritual Marriage Emotional ”I don't know why, but whenever they sing that song in church I get the impulse to jump up and run out of the place. I know I shouldn't so I force my- self and sit there. Then I feel like I'm going to faint--I sweat all over my body. (looking down at floor)--Then I see my father lying so peaceful in that cheap coffin....(looking directly at counselor and voice in crescendo) He was wicked; hateful sin- ner....I hated him!” Pastoral Responses: 1. You hated your father? 2. Why did you hate your father? 5. Wasn't there anything good about your father? 4. He was a wicked man, you say? 5. This song brings on these feelings you get? 6. Have you ever tried singing it along with the others and thinking about the message of the song? 7. Confessing these feelings will help you to over- come them in due time. 8. I understand....do you want to tell me more? Client Statement No. 8 ‘-—_ ~_—- Ethical Spiritual Marriage Emotional ”Every week when I do my wash and go out to hang my clothes....I can just feel my neighbors watching me. Just this morning I saw Helen....she's my next door neighbor, when she walked past her window. She even waved at me, (momentary pause) but I know why she was there. They always talk about me.” Pastoral Responses:. 1. You are sure that they are talking about you? 2. Knowing that they talk about you is annoying to you? ‘ . I Q ' ‘ r . . ‘m; __3. 4. 5. 6. 7. a. 100 Do you have any idea why they talk about you? You don't understand why they would be talking about you? If you ignored them, they probably would not notice you, and soon they'd quit. You can't help feeling sensitive about this, can you? ' Do you associate much with your neighbors? You feel that you are not a part of their group? Client Statement No. 9 to religion....(brief pause) it's just a big game. But I know that this isn't true. I get all kinds of doubts and then I feel guilty...Is a'Christian sup- posed to have these kinds of feelings?” Pastoral Responses: i“ l. 2. 3. 4. 5. 6. 7. 8. Ethical Spiritual Marriage Emotional ; _.-. -.aslg "Sometimes I get the feeling that there's nothing You mean guilt feelings? You don't mean guilt feelings! What are these doubts about? You feel guilty because these doubts fill your mind? You wonder if its normal for Christians ”to have these kinds of feelings"? So many lose their faith because they go by their feelings. Maybe these aren't really guilt feelings that you have. - These feelings you have are feelings of condem- nation? Client Statement No. 10 Ethical Spiritual Marriage Emotional "I've been a Christian all my life, but sometimes when I pray God seems to far away, and I feel so empty inside. (short pause) Is it because I've done something wrong, that I feel this way? (pause) Or, maybe I'm praying selfishly...sometimes I feel it's no use to even try praying.” Pastoral Responses: 1. 2. Don't you think God hears every prayer? You want to know that God hears you when you pray. l ‘\| 101 5. Many peOple do pray with a selfish motive, and you know God doesn't hear that kind of a prayer. 4. You think you might be praying in a selfish manner? 5. We all have these kinds of experiences...when God seems far away. , 6. This is a strange experience for you...feeling so empty inside, and that God is far away? 7. God always hears us, when we pray in His will. 8. You think God is not hearing because you may have done something wrong? Client Statement No. 11 Ethical Spiritual Marriage Emotional “51 "He won't do anything; he won't go anyplace, all he wants to do is sit home and watch the television. He used to come to church with me occasionally, but now he won't even do that. Infect, he tries to step me from coming. He says he doesn't love me anymore and wonders why he ever married me. We're living two separate lives all the time. I just can't go on like this.” Pastoral Responses: 1. Do you have any idea why he is behaving like this? 2. You can't understand why he is acting this way? 5. You're very upset over this turn in his behavior, aren't you? 4. Maybe you both ought to sit dewn and talk this over. 5. Yet, you still love him, don't you? 6. You want things to be different between you and in the home, too? 7. This happens when they stop going to church. 8. You think that I can help you in this problem? Client Statement No. 12 Ethical Spiritual Marriage Emotional ”You know that Tom has always been strong and healthy. He's hardly ever had a sick day since we've been married. Now the doctor says-he has a bad can- cer. (Pause--weeps) He's only 52 years old....seems so young yet ----- to have this horrible thing come on him. (Pause) The children know all about it, but they don't want me to tell him for fear it'll just break his spirit and send him to the grave that much sooner. I wish I knew the right thing to do..." know that it is the right one, don't you? F“ Client Statement No. 15 Ethical Spiritual Marriage Emotional % "My wife told me last night she wishes I'd ask 3? for a divorce. She said she'd be happier and she £5 Client Statement No. 14 : 2. The children would rather wait and not tell him 102 Pastoral Responses: 1. Yet, he will have to know sometime....now or later. now, is that it? 5. Don't you think he would want to know the truth about his condition? 4. Telling the truth is often painful, but I think it's best that he know. 5. You wouldn't hesitate either way if you knew it was the right thing to do? 6. This is a difficult decision, and you want to thinks I'd be happier, too. (long pause) I guess we just weren't meant for each other. Can't say we've ever really been happy in our married life.... it's been the same thing for four long years, now. (brief pause) I see our friends, and they seem so happy...why couldn't it be that way for us?” Pastoral Responses: 1. You wish you could be happy like your friends? 2. I think you and your wife could be happy if you both sit down and try to understand your problems. 5. Your wife thinks you'd both be happier if you separated? 4. Do you think you'd be happier if you separated? 5. You're not sure if you were meant for each other? 6. You think you would be happier if you had married someone else? 7. You know how the church stands on the question of divorce? . 8. And she suggests you get a divorce? Ethical Spiritual Marriage‘ Emotional ”My wife thinks I'm too strict with Billy, but I don't agree. I'm not any stricter with him than my parents were with me when I was his age. She goes to her mother and builds me up as an ugly bear, and then her folks jump all over me. I know I'm strict, but I'm doing it for the boy's own good. Huht, if 103 she had her way, she'd let him have everything he wants and do everything he pleases...that's no way to let a four-year-old grow up." Pastoral Responses: 1. Apparently, your wife was brought up differently than you were. 2. And she sees child training differently than you? 5. As the head of the house, you feel you should make this decision about Billy? 4. You feel you should make this decision about Billy? 5. You and your wife are not getting along well, are you? 6. Would you care to tell me more? 7. Rearing children is not always easy, is it? 8. You can't afford to bungle in the roaring of children. Client Statement No. 15 Ethical Spiritual Marriage Emotional "I feel as though I must tell you, pastor. Ann and I have been married eight years, and we really love each other. She has been a wonderful Christian and she's worked hard in the church -- you know that. She has prayed for me to go right ever since we first met. (short pause) Now that I decided to live for God and help in the church I ....I don't know if I should tell her about (pause) (tearfully lowers head) ...well, I never married this other girl, but I'm the father of a l5-year old boy. (profuse weeping) Pastoral Responses: 1. It will be hard, but I'm sure she'll understand. 2. You don't know how she'll react to this? 5. Now that you've become a Christian you want to be open with your wife, but you're not sure if you should tell her about this? 4. If you tell her, do you think this will improve your relationship with her? 5. No doubt it will be hard for you to tell her, but do you have any other choice? 6. It's hard to know what to do in a situation like this, isn't it? 7. It is in times like these-that God understands, and gives us the strength to do what is right. 8. You want to do the right thing before God and for your wife and yourself. 104 Client Statement No. 16 Ethical Spiritual Marriage Emotional ”We heard that our baby-sitter is undergoing psychiatric treatment....in fact, she attempted to take her own life last week. Her doctor hasn't told her to give up baby-sitting, and she doesn't offer to quit....we're afraid to leave Cindy with her any- more, yet, we're afraid that if we take the initia- tive, and make a change...it'll just drive her to do something drastic. This would make us feel awful. What is the right thing to do?” r“ Pastoral Responses: 1. You wish she would quit of her own accord, then this would relieve you of any possible blame? 2. Have you thought about talking with her doctor about it? 5. Knowing this makes you feel very uneasy about your child's safety. 4. You shouldn't have to live under such a strain. 5. I wouldn't waste any time making a decision when the safety of my child is involved. 6. Because of your child's safety, you feel it is important to do something about this quickly? 7. You're sure that her condition is this serious? 8. You feel that she is in a serious condition and should not be caring for your child? ‘Po' ~'.|n§'.". 9"- "A-a} 1 Client Statement No. 17 l l I l Ethical Spiritual Marriage Emotional ”What'll I do...if I notify the police and tell them that I saw the men breaking into the warehouse, they'll ask me questions; and I'll have to tell the truth! I, personally, don't care if I lose my job, but my foreman...well, I'm sure he'll get fired, and I'll be the cause of it." - Pastoral Responses: 1. You want to do the right thing, don't you? 2. Telling the truth means more to you than keeping your job? 5. If you don't notify the police, will this bother you? . 4. I think you're facing this thing as a Christian ought to face it. v 5. You feel you have a responsibility in this matter 6. YOu want me to help you make a decision? 105 ‘__ 7. You feel your testimony will have that much in- fluence? __ 8. You wouldn't want your foreman to lose his job, yet you feel you must tell the police? Client Statement No. 18 Ethical Spiritual Marriage Emotional "Bill is just the most wonderful man I have ever met and I love him so much and he is really the only man that has ever loved me, but he really just doesn't want to get married. He wants me to live with him anyway, without getting married, and I have never done anything like this..but I really think I love him enough to live with him without being married.” Pastoral Responses: 1. If Bill really loves you, shouldn't he be willing to get married? 2. You say he loves you but still doesn't want to get married? 5. It bothers you that he wants to live with you without getting married? 4. It is certainly something to be disturbed about-- that he should want to live with you without get- ting married. 5. Doesn't he realize how much he is asking of you? 6. You think you love him enough to live with him . without getting married? Client Statement No. 19 Ethical spiritual . .” Marriage Emotional ”Pastor, when you preach about God's forgiveness, you make it sound so simple and easy to have..... (pause), but I wish I could know. I can pray and ask God for little things for myself and for others, but (pensively) I only wish I could know that when I die I will go to heaven.” Pastoral Responses: 1. You can know, just like many others do. 2. You wish you could know, the way others do? 5. There's nothing hard about knowing God's forgive- ness. 4. Knowing God's forgiveness seems hard for you? 5. It's as simple as it sounds. . 6. It sounds simple, yet you find it hard? H II HI H! H! HI 106 Client Statement No. 20 Ethical Spiritual Marriage Emotional ”I'm confused...I know what our church believes, but-my religion teacher at the university told us that we can't just accept what we're told in church ---and that the Bible is just another book. And he makes it sound so logical!" Pastoral Responses: ,P l. 2. 3. 4. 5. 6. 7. 8. Because it sounds so logical, it makes you wonder? Isn't the church's teaching logical? Many Christians have lost their faith at the university. What he says in class is raising some questions in your mind about your beliefs? 7 Do you believe what he says? y» You don't know if you should believe what he is telling you? Men have been saying this ever since the Bible was wri tten . This is an attack on the Bible which is precious to your belief, isn't it? 107 TABLE 0.1 TABULATION 0F CLIENT STATEMENTS AS CLASSIFIED BY EIGHT DIFFERENT RATERS .w . .. . ._ a... gtizxelxfient g Emotional Spiritual Ethical Marriage Total 1 4 8 O 0 0 2 I 7 O 1 0 3 1 0 0 7 4 2 0 O 6 5 0 8 0 0 5 8 O 0 O 7 7 0 1 0 8 a 0 O 0 9 0 8 0 0 10 p 0 8 ° ° 11 1 0 0 7 a 12 0 0 6 1 1:5 0 0 0 8 14 2 ‘0 2 4 15 2 0 3 3 4:- 16 g 0 _0 7 O «u- 17 ; 0 0 7 O m 18 3 0 0 1 4 19 0 8 0 0 i O t 7 O 0 «£920 «a- This statement not classified by one rater. m— This statement not classified by three raters. 8 8 8 8 8 CD QQCfl‘Qsimme .. “fl...“ -1-d‘ .— u- ,. .1.-.— _* 108 'TABLE 0.2 TABULATION OF CLASSIFICATIONS OF PASTORAL RESPONSES IN THE SIXTEEN INTERVIEW SETS BY EIGHT DIFFERENT RATERS Interview Set No. l Reaponso Directive" Dirgggive- Dézgpggf Total 1 1 I 6 o I 7 E 2 r 6 1 I o I 7 I a 3 y 6 O 1 7 a h , 0 7 0 7 S 3 3 1 7 6 3 I4 0 7 . 7 f. 3 3 I 1 7 I 8 I- 2.. . .3 _ I 2 1.1-1.7...- Interview Set No. 2 Reaponse Directiva.TPiag:;iya;”IiigaggtI T0t3111 1 I 6 I 0 1 : 7 I 2 i h I l E 2 I 7 3 l 1 3 3 3 7 a h I 7 O I O I 7 5 L 7 O i. 0 7 6 I 2 2 I 3 7 a 7 0 7 O 7 8 6 .0. .1 --.JL— "' * These statements were selected for use in the final questionnaire. 109 Interview Set No. 3 Non Does Not Response ”Direqaiva 9.1.2.2993? WABEHW? ,_._.T°‘331 * 1 1 8 0 O 8 2 I l S 2 8 3 f 2 2 2 6 1+ ‘ u 1. 3 8 S S 0 3 8 42 6 0 7 1 8“ “II Interview Set No. h Non Does Not Response Directive Directiye Apply Total , 1 7 1 I 6 1 8 2 4 6 l 1 8 fl 3 1 7 0 l 8 u I S 2 1 8 5 I 6 0 2 8 a 6 O 7 l 8 7 6 o 2 8 8 1. 6 . I (1 8 it 'These statements were selected for use in the final questionnaire. ' 110 Interview Set No. 5 Response * l a 2 3 h S 6 Directive_Directiveu_apply i I I I O‘O‘Nr—‘N U) Interview Set No. 6 Response amt-um... (Directive Directive I 2 8 7 2 2 .2 a D . U'»~-..‘a"wr— -..I I t I Non Does Not _Tgtal- o I 1 8 7 E o a 2 ; u 8 o | 2 ‘ 8 0 I. 2 I 8 s- I _o-_- I 8--- -._. Non Does Not T‘_._I}_Jii_ply ”_T‘fI‘otc:.I_I.___.1 3 I 3 8 O O 8 0 1 8 5 l 8 6 O 8 .....1+.......... - 2 ...I 8 1‘: These statements were selected for use in the final questionnaire. .11 I. .11.‘\“ . ‘4“; :‘ .m-un 111...? 111 Interview Set No. 7 Response Directive Dirgggive Doznggt . Totali__ 1 I 5 2 1 8 2 3 S O 8 3 6 O 2 8 h l 3 u 8 S 7 o i 1 8 a 6 l . 6 1 8 s 7 f 7 j 0 1 3 8 . 8 L 2 ; -.._....__... Lin-I- -8...__I Interview.Set No. 8 Non Does Not Realm“ 22.22922“ 89......“ APPLY--332“ _- 1 1 I 2 5 s i 2 4 1 :5 '8 I 5 7 O l 8 I a 4 o s o s I 5 O 7 l 8 6 8 y 0 g 0 8 at? 8 I O I 0 I 8 8 I 4 . 2 I 2 I .91- «I 2' These statements were selected for use in the final questionnaire. _ _z.‘ ml)? ‘4’ 1.1.5.1 112 Interview Set No. 9 Non Does Not Response Directive Directive.‘ APPIZ-W- Total 1 I, 5 . o . 3 8 2 5 I 5 O 8 5 ’ 6 O 2 8 4 j 2 4 2 8 * 5 8 O 0 8 * 6 I 2‘ 6 O 8 7 6 1 o 2 8 8 I 4 i a . I a - Interview Set No. 10 Non Does Not ““2”“ P??3°FEX?-._.21229§9° Apply Total 1 . 6 o 0 2 8 2 1 4 5 8 'e 5 2 6 0 8 a- 4 8 o o‘ 8 I 5 6 l l 8 I 6 2 6 0 8 I 7 I 6 o 2 8 I a I 4 1 :5 a 3 l - - .A-,_ -. - 1. . “-1 _ . . . --_.._...- L_-..—_-..— - ”—— Is These statements were selected for use in the final questionnaire. 113 Interview Set No. 11 Non Does Not R-sponse .Péréétivspiréstivs’. . 42.2.12... -3281 l [1 8 O 7 0 g 8 i 2 § 1 5 2 i 8 § 3 t 6 0 2 f 8 s 4 8 o { o ! 8 5 i 5 4 i l 8 * 6 ° .8 , j .9, 8...... Interview Set No. 12 Non Does Not Response Directive Directive ‘Apply . “Total 2 1 ; 1 6 l ’ 6;.__1 * 2 i 8 0 O 8 j 6 2 5 1 . 8 4 t 6 O 2 E 8 5 2 6 o 8 6 4 2 . 2 é 8 7 6 1 § 1 i 8 8 :5 . 2 1 _5 ' I f. i * These statements were selected for use in the final questionnaire. 114 ' Interview Set No. 15 Non Does Not Response Directive Directive Apply ”_ Total I a . .1 1 1 7 ’ 0 § 1 8 2 * 3 K 1 i 3 4 s 5 En) 01 M (D O) H 01 .01‘0 03 O O. Q #- m (D (D (D (D (D (D Interview Set No. 14 Non Does Not ”WW” 9369“" ,Direcfév . Apply- . $9.21!... 1 [ 4 I 5 1 ! 8 2 2 8 o ‘ o 1 8 a- s i o , 8 i 0 j 8 ; 4 7 ; o E 1 I 8 5 + 7 ‘ o N 1 i 8 f 6 2 6 g o g 8 7 + 5 1 é 2 3 . 8 a s i a _l o__ ..... .9... * These statements were selected for use in the final questionnaire. 115 Interview Set No. 15 Non Does Not Response Digggfive_ Directive Apply Total -1.T.1111111Hr.111_1._1 l 1 5 f 4 . l 8 E 1 ' 2 8 4 1! 3 1| 1 8 a 1 5 f o 1 s 8 *4 1 7 o .3 1 8 5 1’ 1 6 1 i 8 6 1 3 4 1 ‘9 8 '7 5 ; 1 2 -' 8 1 «- 8 1 1' 7 o 3 8 I .a‘ . .J -.-.1.. -_.__.' Interview Set No. 16 Non Does Not Response Directive Directive Apply Total 1 1 , . 1- ---Hlnwrpumm___ . 1 7 o 1 8 1 2 3 1 6 1 8 1 3 1 7 0 1 8 4 1 o 8 o 8 1 41-5 1 7 o 1 8 1 i .' fl 5 O 8 0 8 J * These statements were selected for use in the final questionnaire. 116 TABLE 0.3 INTERVIEW SETS: KEY FOR DIRECTIVE AND NON-DIRECTIVE RESPONSES Counselee Statement Pastoral Response 1 l. Directive 2. Non-Directive 2 1. Non-Directive 2. Directive 5 l. Directive 2. Non-Directive 4- l. Non-Directive 2. Directive 5 1. Non-Directive 2. Directive 6 l. Directive 2. Non-Directive 7 l. Non-Directive 2. Directive 8 l. Non-Directive 2. Directive 9 1. Non-Directive 2. Directive 10 l. Non-Directive 2. Directive 11 l. Directive. 2. Non-Directive 12 l. Directive . 2. Non-Directive 15 1. Directive 2. Non-Directive 14 l. Directive 2. Non-Directive 15 l. Non-Directive 2. Directive 16 l. Directive 2. Non-Directive 117 TABLE 0.4 CHANGES IN THE NUMBERING OF INTERVIEW SETS Number of Interview Set Number of Interview Set on Original Rater Form in Final Questionnaire# l 1 2 2 s a 4 4 5 5 6 6 7 omitted 8 7 9 8 10 9 ll 10 12 ll 15 12 14 omitted 15 13 16 14 17 15 18 omitted 19 15 omitted 10 O APPENDIX D 118 119 PRELIMINQRY”DAIA YOUR NAME IS NOT NECESSARY FOR THIS STUDY. Age Years of pastoral experience .A Denominational affiliation, Are you presently pastoring a church? Yes No Approximate number of counseling interviews you have ?A in an average month Education and training: Have you completed high school? Yes___ No___ Have you completed college? Yes“__’No___ lj Have you completed seminary? Yes____No___ 1; Do you hold a graduate degree? Yes No Have you had any formal train- ing in Counseling beyond seminary? Yes No OOOOOCOOIOCOOOOOCUOOOOO00.0.1000...OOODOOOOOOOCOCOOO PART I RELIGIOUS BELIEFS The next few pages contain a list of a few re- ligious beliefs. Please read them through. Whenever you find one with which you égfigg, please check the space under "AGREE". Whenever you see one with which you DISAG WE, please check the space under "DISAGREB". If you neither agree nor disagree with a state- ment, please leave both spaces blank, but make sure you respond to all the statements about which you feel one way or the other. it :0. ms’N “1111';- . g “I —" __l...,... 1. ‘2. 3. h. 3. 6. 7. 8. 9. 10. 12. 13. 15. 164 17. 18. 19. 20. 21. 22. 23. 2h. 12C> My physical body will be resurrected in the after-life. Things happen that can only be explained in super-natura1_f terms. - Churches are too far behind the times for modern life. The mind and the soul are just expressions of the body. Only the clergy are competent to interpret scripture.- There is not enough evidence for me to be able to say "there is a God" or "there is noGod". It is possible that a new religion may arise that will be superior to any present religion. We should concentrate on saving individuals. God created the universe in six days and rested the seventh; As the world becomes smaller and smaller, Christianity will be forced to compromise with other religions of the world on matters of belief and practice. All information about histo , nature and science is .already contained in the Bib e-ready to be interpreted Jesus differs from us only in the degree of perfection he attainede Jesus never intended to found a church. When enough individuals are saved, society as a whole will be saved. * fi * n III I Everyone should interpret the Bible in his own way beCause the Bible says different things to different people. It makes little difference to what church one belongs. Peeple can be good Christians and never go to church. Our church is the one church founded.by God himself. Belief in miracles is not essential God is a product of man's wishful thinking. A church is a place for religion-churches shouldn't get involved in social and political issues. Man is essentially good. Jesus was a man like anyone else. There is no life after death. Experiences of conversion are superficial and have no lasting effects. Disagree .. «.411, d.-.» _,.oo<- 1... ...-¢“ ..n .. ...a‘ ..-'-‘ " - .. -.— ..~ .14 .4 ..--o . 1 , 1 ".4- r ..a-"" fim mm,» '25. 26. 2?. 28. 29. 30. 31. 32. 33. 3h. 35. 36. 37. 38. 39. ho. L6. b7. 121 *2 - Buddha and Mohammad-were'asumuch prephets of God for their cultures as Christ was for ours. Churches are a leftover from the Middle Ages and earlier superstitious times. The church enjoys special divine guidance. Each man has a spark of the divine. Man lives on only through his good works, through his children and in the memory of his dear ones. Every word in the Bible is divinely inspired. The scientific method is the only way to achieve knowledge. There is no salvation for one who has not accepted God. Although the Bible is inspired by God, some parts of it are no longer relevant to us today. Nothing can really be called "sin" unless it harms other people. Man is essentially neither good nor evil. 121-.22 The church is the ultimate authority on religious knowledge.__m___ The minister or priest has powers that ordinary men do not have 0 One day Jesus Christ will return to earth in the flesh. Man is headed for destruction; only God's miraculous intervention can save us. It doesn't much matter what one believes, as long as one leads a good life. If faith conflicts with reason, we should be guided by faith. In Holy Communion the bread.& wine change into the body and blood of Jesus. There is no such thing as a "miracle". The Church was created by man, not by God. The church sanctuary should be used only for worship services. There is only one true church. There is no need for miracles because natural law itself is the greatest miracle of all. .1' " ‘Wfl ‘-FTTr‘—=-‘__ 7.2; | A u“. do q x" n- :10 h8. h9. SO. 51. 52. 53. Sh. SS. 56. S7. 58. 59. 60. ' .. - 3-~ 122! . ‘w -.-~.. u” -.a-'-u-«v~“""—’ ’ ‘0’ The Church wasmcreated"bthoi. All non-Christians will go to hell. Every conversion is a miracle of God. Man is made up of a body and a soul. A person should know the day he has become converted or accepted by Christ. Unless missionaries are successful in converting people in non-Christian lands, these people will have no chance for salvation. - To be a Christian, one must be converted or born again. The church building has a special holiness that other buildings do not have. The Revised Standard Version of the Bible is a truer versicn of the Bible than the King James version. There is no soul, in any sense of the word. The real significance of Jesus Christ is that in his life and message he left an example for later generations to follow. Everything that happens in the universe happens because of natural causes. All functions of the church could be handled by other ’ institutions. 8~hv61 ms ‘ t: 1!! H I II I llllé‘ Eé e-_— ..- .. .q-- H 123 PART II PASTORAL RESPONSES Following are excerpts from sixteen different counseling interviews between minister and counselee. After reading the Counselee Statement and the two Pastoral Responses, check the Response that you prefer. You may not care for either one, but if you had to choose, which.gn§ would you prefer? Please place a check mark at the right in the space provided, showing which Response you prefer. To gain optimum communication as you read these interviews, it will help if you observe the comments in parentheses and the punctuation marks. I. Counselee Statement: "I know I shouldn't feel this way, but I can't help it. I've done everything I know to associate with the girls, and be a part of them, but they just don't accept me....at least that's the feeling I get when I'm around them." Pastoral Responses: ( Choose only one ) 1. "You are sure it's them not accepting you?" 2. "This is the way you feel...that they're not accepting you?" 2. Counseling Statement: "I feel all alone. Nobody cares for me anymore. The folks don't come around like they used to, and my boy Tommy is going to the State Normal...he never writes. I spent fifteen months in the sanatorium.... they said I needed the rest, but who could rest in that nut house. My husband's left me...just like the others did. Bill was the fourth. (Pause) I know I should go to church...but they're all hypocrites over there...I mean the church where the folks go. I used to go there, in fact, I grew up in that church. But they don't give a care for people like me, (short pause) they're just a bunch of hypocrites. (bitterly) I can get along without them." Pastoral Responses: ( Choose only one ) 1. "All this makes you feel alone, and that nobody cares for you?" 2. " I think they still care for you, and would be glad to see you." H” l 124 5. Counselee Statement:' "I need some advice. Do you think it would be wrong for me to marry a Roman Catholic? I don't see how I could ever give him up...but I know I can never believe the way his church does. What do you think I should do?" Pastoral Responses: ( Choose only one ) 1. "Since you're asking my advice...I think it definitely would be wrong." 2. "You seem to be aware of some of the problems involved here." 4. Counselee Statement: "My wife goes back South to see her people two or three times a year, and the last time she was down there, my buddy told me she was seein' her old boy- friend. Now she don't know that I know this, but I been suspectin' it for a year and a half now...and now there's no question...I know for sure. (long pause) I never done nothin' to make her betray me like this... never thought it would come to the likes of this." Pastoral Responses: ( Choose only one ) 1. "And you're not sure now, what you should do?" 2. "What made you suspect this of your wife?" 5. Counselee Statement: "Reverend, I've been coming to your church now for seven months or better, and I like your preaching. I think I understand everything you tell us, but last Sunday you said that a man can have definite 'assur- ance', (I think that's the word you used) that his sins are forgiven. I don't understand what you mean by this 'assurance'. Is this really something every man is supposed to experience or not? This is some- thing new to me." Pastoral Responses: ( Choose only one ) 1. "You're wondering what meaning this has for you, personally?" 2. "Yes Bill, and this is something you can experience, too." ‘t-A.‘ - . 125 6. Counselee Statement: "I get to feeling that life is so meaningless; my housework gets monotonous; the children get on my nerves, and I want to be alone all the time. When my husband talks to me, he's only trying to help, but I break down and cry and want to be left alone. There's something wrong with me...I don't know what it is." Pastoral Reaponses: ( Choose only one ) 1. "These are common experiences to all of us at different times." 2. "I'm sure the Lord understands all about these things." 7. Counselee Statement: "Every week when I do my wash and go out to hang my clothes...I can just feel my neighbors watching me. Just this morning I saw Helen...she's my next door we neighbor, when she walked past her window. She even waved at me, (momentary pause) but I know why she was there. They always talk about me." Pastoral Responses: ( Choose only one ) 1. "You can't help feeling sensitive about this, can you?" 2. "Do you associate much with your neighbors?" 8. Counselee Statement: "Sometimes I get the feeling that there's nothing to religion...(brief pause) it's just a big game. But I know that this isn't true. I get all kinds of doubts and then I feel guilty...Is a Christian supposed to have these kinds of feelings?" Pastoral Reaponses: ( Choose only one ) 1. "You feel guilty because these doubts fill your mind?" 2. "Maybe these aren't really guilt feelings that you have." 9. Counselee Statement: 126 "I've been a Christian all my life, but sometimes when I pray God seems so far away, and I feel so empty inside. (short pause) Is it because I've done something wrong, that I feel this way? (pause) Or, maybe I'm praying selfishly...sometimes I feel it's no use to even try praying." Pastoral Responses: ( Choose only one ) 1. "This is a strange experience for you...feeling so empty inside, and that God is far away?" 2. "We all have these kinds of experiences... when God seems far away." 10. Counselee Statement: "He won't do anything; he won't go anyplace, all he wants to do is sit home and watch the television. He used to come to church with me occasionally, but now he won't even do that. In fact, he tries to stop me from coming. He says he doesn't love me anymore - and wonders Why he ever married me. We're living two i 4 separate lives all the time. I just can't go on like “; this. Pastoral Responses: 1. "You're very upset over this turn in his behavior, aren't you." 2. "Maybe you both ought to sit down and talk this over." 11. Counselee Statement: "You know that Tom has always been strong and healthy. He's hardly ever had a sick day since we've been married. Now the doctor says he has a bad cancer. (Pause...weeps) He's only 52 years old...seems so young yet...to have this horrible thing come on him. (pause) The children know all about it, but they don't want me to tell him for fear it'll just break his spirit and send him to the grave that much sooner. I wish I knew the right thing to do..." Pastoral Reaponses: ( Choose only one ) l. "Telling the truth is often painful, but I think it's best that he know.” 2. "This is a difficult decision, and you want to know that it is the right one, don't you?" 12. Counselee Statement: 127 "My wife told me last night she wishes I'd ask for a divorce. She said she'd be happier and she thinks I'd be happier, too. (long pause) I guess we just weren't meant for each other. Can't say we've ever really been happy in our married life...it's been the same thing for four long years, now. (brief pause) I see our friends, and they seem so happy...why couldn't it be that way for us?" Pastoral Responses: ( Choose only one ) l. "I think you and your wife could be happy if you both sit down and try to under- stand your problems." 2. "You wish you could be happy like your a. friends?" ' 15. Counselee Statement: . f "I feel as though I must tell you, pastor. Ann and I have been married eight years, and we really love each other. Who has been a wonderful Christian, and she's 1” worked hard in the church -- you know that. She has '“ prayed for me to go right ever since we first met. (short pause) Now that I decided to live for God and help in the church I....I don't know if I should tell her about (pause) (tearfully lowers head) ...well, I never married this other girl, but I'm the father of a lS-year old boy. (profuse weeping)" Pastoral Responses: ( Choose only one ) 1. "No doubt it will be hard for you to tell her, but do you have any other choice?" 2. "Now that you've become a Christian you want to be open with your wife, but you're not sure if you should tell her about this?" 14. Counselee Statement: "We heard that our baby—sitter is undergoing psychiatric treatment...in fact, she attempted to take her own life last week. Her doctor hasn't told her to give up baby-sitting, and she doesn't offer to quit... we're afraid to leave Cindy with her anymore, yet, we're afraid that if we take the initiative, and make a change...it'll just drive her to do something drastic. This would make us feel awful. What is the right thing to do?" Pastoral Reaponses: ( Choose only one ) 1. "Have you thought about talking with her doctor about it?” 2. "Knowing this makes you feel very uneasy about your child's safety?" 128 15. Counselee Statement: "What'll I do...if I notify the police and tell them that I saw the men breaking into the warehouse, they'll ask me questions; and I'll have to tell the truth! I, personally, don't care if I lose my job, but my foreman...well, I'm sure he'll get fired, and I'll be the cause of it." Pastoral Responses: ( Choose only one ) 1. "You wouldn't want your foreman to lose his job, yet you feel you must tell the police?" 2. "I think you're facing this thing as a Christian ought to face it." 16. Counselee Statement: "Pastor, when you preach about God's forgiveness, you make it sound so simple and easy to have...(pause) but I wish I could know. I can pray and ask God for little things for myself and for others, but (pensively) I only wish I could know that when I die I will go to heaven." Pastoral ReSponses: ( Choose only one ) 1. "It's as simple as it sounds." 2. "It sounds simple, yet you find it hard?" MSU: ¢- 2 ~22 APPENDIX E 129 1. 2. 3. 10. 11. 12. 13. 130 A CONTINUUM OF COUNSELING TECHNIQUES (From Non-directive to Directive) NON-DIRECTIVE LISTENING: The "accepting silence" a. Head nodding and shaking (non-directive): 1' In understanding or in sympathy with the client 'b. Gesture and facial expression (non-directive): 1' Of a permissive nature c. 'Um-hm (non-directive): 1' To show that the counselor is still listening attentively. REFLECTION OF FEELING-OF CLIENT OR ATTITUDE 0F CLIENT EXPRESSED IN IMMEDIATELY PRECEDING VERBAL RESPONSE: a. Without any evaluation REFLECTION OF FEELING OR ATTITUDE IN OTHER THAN THE IMMEDIATELY PRECEDING VERBAL RESPONSE a. Again, without evaluation DEFINITION OF THE INTERVIEW SITUATION IN TERMS OF CLIENT RESPONSIBILITY: a. From.a strict non-directive viewpoint. REFLECTION OF THE SUBJECT CONTENT OF THE CLIENT'S RE- MARKS. INDICATES THAT DECISION ON THE MATTER IS UP TO CLIENT: CLARIFICATION WITH EVALUATION: USES LEADS TO FORCE THE CLIENT TO CHOOSE AND DEVELOP SUBJECT: SELECTION OF PARTS: a. Counselor reflects only one of several responses 1' This is in the nature of a choice by the coun- selor for client. INFORMATION GIVING--SIMPLE: INDICATES ACCEPTANCE OF APPROVAL OF CLIENT DECISION: INDICATES TOPIC-~LEAVING DEVELOPMENT TO CLIENT: REASSURANCE: lav.- H "(2. 131 In. FACT GETTING: a. From records, interviews, or questioning. 15. DEFINES INTERVIEW SITUATION IN TERMS OF DIAGNOSIS 0R REMEDIAL PROCEDURES. 16. EXPRESSION OF PERSONAL REACTION OF CLIENT: a. Approval, disapproval, shock, etc. 17. FACT GIVING - COMPLEX a. Diagnosing, analysing, interpretive 18. DIRECT PROBING: 19.. PROGNOSIS: 20. DIRECTED PROBLEM SOLVING: a. Indicates or points out problems or conditions needing correction b. Influences making of decision by: l' Marshaling evidence 2' Personal opinion 3' Argument pro and con 21. COMMAND: 22. COERCION: a. Threat b. Force Stone, D. H., Techniques in the non-directive, directive counseling continuum, Occupations, 1950, 28, 295-8. Porter, E. H., Therapeutic Counseling, Boston: Houghton— Mifflin Co., 1950. SELECTED COUNSELORS RATED BY THE NON-DIRECTIVE, DIRECTIVE CONTINUUM NON-DIRECTIVE : DIRECTIVE : 102:301b5e607:9:9010:}r£01€:l30like 15016017018019.20021022. APPENDIX F 152 135 CHI SQUARE DATA - QUESTIONNAIRE DATA 1. Formal Training vs No Formal Training Among Ministers of the Sample D11‘ 0 N‘Dir o a T b’I 3 Training i 4 23 ’ 27 : cfiwfimwth_I No Training E 42 52 ; 94 1 ; 46 75 121 X2 = 7.94 2. Totnl Pastoral Responses: Mean-Split Group Dir. N-Dir. [’ a 3‘ b ; Liberal i 3 E 33 ' 36 Li 5 [ c if Id Conservative 43 l 42 ' 85 g or 46 75 121 134 3. Total Pastoral Responses: Extreme Group Di? 0 N’Dir e a b Liberal 7 2 18 i 20 C” “’o‘ 3‘? l - 7 Conservative E 14 5 19 t.n--w._---.L--_- . 16 23 59 x2 = 16.42 4. Pastoral Responses in Emotional Area: Mean-Split Group . Dir. N’Dire (“p a b F ? ; Liberal { 36 95 ; 129 g c . d ‘ Conservative ‘ 166 3 134 500 202 227 429 x2 : 27.25 5. Pastoral Responses in Emotional Area: Extreme Group ”25:1" 0 N’Dir; Liberal % 25 i 50 g 75 E i ii c: d'' ; 1, Conservative 7 42 i 27 - 69 67 77 144 x2 = 10.90 155 6. Pastoral Responses in Spiritual Area: Mean-Split Group [_1_ “QTI‘”'“"YTI Liberal 37 I 154 i 171 i . c‘{ 51 Conservative 195 g 200 595 232 334 566 x2 = 37.94 7. Pastoral Responses in Spiritual Area: Extreme Group Dir e N-Dll‘o T_ a I b? Liberal ? 26 75 g 99 “‘c d? I Conservative j 55 g 58 T 91 L 1 m-.11_,1"._i 79 111 190 12 = 20,21 8. Pastoral Responses in Ethical Area: Mean-Split Group D11‘ 0 N-Dil‘ e ‘ Ia ] b] Liberal 55 g 156 j 169 __. c : d; Conservative ‘ 184 g 214 i 598 _ i J “-217- 550 567 x2 = 55.81 156 9. Pastoral Responses in Ethical Area: Extreme Group D11. 0 N-Dll‘ e a? b! Liberal 21 76 f 97 >- -—-.---- (3W --—--- d : Conservative 50 59 89 L .. . . ...-... i 2 71 115 186 X a 23.60 10. Pastoral Responses in Marriage Area: Mean-Split Group Dir e N’Dir e a V b Liberal 55 ‘ 155 170 c 5‘} I Conservative 205 191 3596 L i 240‘. 526 566 x2 = 51.94 11. Pastoral Responses in Marriage Area: Extreme Group Dir e N-Dil‘ o ”' ('7 b Liberal 25 g 74 g 99 .. __.. - ..._ ”M. o d ' Conservative 57 5 55 l 92 l“.. - -m~~»———— 82 109 191 x2 = 26.54 ROOM USE ONLY “111111111111111101111“