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The ten-item Autism Spectrum Quotient (AQ10) is a self-report instrument originally designed to identify referrals for professional diagnosis for Autism Spectrum Disorders (ASD). Recent studies suggest that this instrument may also be tapping more generalised affective disorders. Working with this interpretation, this study examines the predictive power of the AQ10 to account for additional variance, after personal and personality factors have been taken into account, on the two scales of the Francis Burnout Inventory. Data provided by 220 Anglican clergy serving in Wales demonstrated that 8.6% of the participants recorded six or more red flags on the AQ10 (and so qualified for referral for specialist diagnostic assessment) and that higher scores on the AQ10 are associated with significantly lower levels of satisfaction in ministry and with significantly higher levels of emotional exhaustion in ministry. These data suggest that screening with the AQ10 may be helpful in identifying clergy vulnerable to professional burnout and to poor work-related psychological wellbeing, in addition to its primary purpose of screening for ASD. [ABSTRACT FROM AUTHOR]

The present study draws on data provided by 75 adult churchgoers attending five rural Anglican congregations in Wales, nurtured in the Catholic tradition, who completed the Francis Psychological Type Scales. Their profile was then set alongside the profile of 3,302 Anglican churchgoers reported in an earlier study. While there were no differences between the two groups in terms of the two orientations, the two judging functions, or the two attitudes toward the outer world, there was a significantly greater proportion of intuitive types among the congregations nurtured in the Catholic tradition (32% compared with 20%). This finding is consistent with the view that the Anglo-Catholic tradition appeals to and sustains intuitive types. It also demonstrates that a Church capable of embracing both the Catholic and the Reformed tradition is better placed to be inclusive of diverse psychological types. [ABSTRACT FROM AUTHOR]

Drawing on detailed questionnaire data (including personal, religious and psychological factors) provided by 416 pairs of curates and training incumbents, the present study addresses two core research questions. The first research question develops and tests a new measure: the Smith Attitude toward Training Incumbents Scale (SATIS). The second research question explores the influence of personal, religious and psychological characteristics of both the curate and the training incumbent in predicting curates' positive attitude toward the training incumbent. The data demonstrated that religious factors (Catholic or Evangelical, Liberal or Conservative, Charismatic or not Charismatic) were not significant. However, both personal and psychological factors of the curates themselves were significant. The curates who rated their training incumbent more highly were older and more emotionally stable. Personal factors were also significant for the training incumbents, but not psychological factors. The curates rated more highly the experience of working with younger training incumbents. The most satisfactory experience of curacy was associated with older and emotionally stable curates working with younger training incumbents. [ABSTRACT FROM AUTHOR]

This study explores the connection between Christianity and environmental concern among a sample of 23,714 13- to 15-year-old students (who self-identify as Christian or self-identify as no religion) employing three scales of Attitude toward Christianity, Conservative Christian Belief, and Environmental Concern and Behaviour, together with measures of personality, church attendance, and personal prayer. The key findings are that: religious behaviours, church attendance and personal prayer, are significant predictors, with churchgoing and praying students holding higher levels of environmental concern and behaviour; religious affect is more significant than religious behaviours, with a positive attitude toward Christianity accounting for greater variance than churchgoing and prayer in predicting higher levels of environmental concern and behaviour; conservative Christian belief is associated with lower levels of environmental concern and behaviour (after taking into account religious practice and religious affect); and nominal Christian affiliation is associated with lower levels of environmental concern and behaviour. [ABSTRACT FROM AUTHOR]

Since the Anglican Church in England and Wales began to build schools long before the state developed machinery to do so, around a quarter of all primary schools remain connected with the Anglican Church. The church school inspection system maintains that Anglican schools have a distinctive ethos. The Student Voice Project argues that school ethos is generated by the implicit collective values, beliefs and behaviours of the students, and was designed to give explicit voice to the students in response to six specific areas of school life identified by the Anglican school inspection criteria as relevant to school ethos. Drawing on data provide by 8,111 year-five and year-six students attending Church in Wales primary schools, the present study reports on the six ethos measures and on significant differences reported by female and male students, and by year-five and year-six students. [ABSTRACT FROM AUTHOR]

For some church members the pandemic may have been a challenge to faith, while for others the pandemic may have been an opportunity to re-kindle faith and to trigger spiritual awakening. A sample of 3,673 churchgoers (Anglican and Catholic) completed an online survey during the early months of the lockdown including the Lewis Index of Spiritual Awakening (LISA). The data demonstrated that more participants experienced a sense of spiritual awakening than a spiritual decline. Spiritual awakening was associated with personal factors (being female and older), with psychological factors (feeling types, intuitive types, and emotional stability), with religious identity (being Catholic), with theological tradition (being charismatic and conservative), and with active engagement in online services (lighting candles or typing in prayer requests). Experiencing spiritual awakening during the early months of the lockdown is, thus, associated with religious, theological, and spiritual practices, as well as with personal and psychological factors. [ABSTRACT FROM AUTHOR]

Drawing on three sets of data provided by 338 Anglican clergy serving in the Church in Wales, 484 Presbyterian clergy serving in the Church of Scotland, and 422 Salvation Army Officers serving in the UK, this study reports the development of a 10-item instrument designed to provide independent measures of preference for morning activity (the Lark preference) and preference for evening activity (the Owl preference) appropriate for use among clergy. The thesis is then tested that these preferences predict individual differences in clergy work-related psychological health, as assessed by the Francis Burnout Inventory, after taking into account the effects of personal factors (sex and age) and personality factors (extraversion and neuroticism). The data demonstrated that clergy who displayed the Lark preference were less likely to suffer from emotional exhaustion, suggesting a clear and consistent linkage between preferences for mornings and lower vulnerability to burnout. [ABSTRACT FROM AUTHOR]

This study employs Jungian psychological type theory, as subsequently developed by various type measures, to interpret and to classify the expectations of cathedral visitors, as assessed by the Visitor Expectations Type Scales 2.0 (VETS 2.0). Data provided by 1,278 visitors to five cathedrals in England and Wales demonstrated the coherence and internal consistency of the eight measures of the VETS 2.0 (designed to access introvert expectations, extravert expectations, sensing expectations, intuitive expectations, feeling expectations, thinking expectations, perceiving expectations, and judging expectations) and drew attention to the particular emphasis placed by cathedral visitors on introvert expectations, feeling expectations, and perceiving expectations. The VETS 2.0 are commended as providing a more valid assessment of the psychographic segmentation of cathedral visitors than could be provided simply by the administration of a recognised measure of psychological type. Such assessment has implications for the marketing and management of cathedrals within the tourism industry. [ABSTRACT FROM AUTHOR]

The Francis Psychological Type Scales were designed to provide a fresh conceptualisation and operationalisation of the four constructs underpinning psychological type theory (introversion – extraversion, sensing – intuition, thinking – feeling, judging – perceiving) in a way accessible for self-report surveys within church congregations and among religious leaders. The present study tests the factor structure of this instrument among 364 Anglican clergy serving in the Church in Wales. The varimax rotated solution with Kaiser normalisation recovered the hypothesised location of 39 of the 40 pairs of items across four factors with factor weightings above.38. The Francis Psychological Type Scales are commended for use. [ABSTRACT FROM AUTHOR]

Drawing on data provided by 4,803 year-four, year-five, and year-six students (between the ages of 8 and 11 years) attending 88 Church in Wales primary schools, this paper discusses the development of eight short scales designed to operationalize themes concerning aspects of the distinctiveness of Anglican church schools and school worship identified by the school inspection process. The eight themes include attitude toward the general character of the school and attitude toward the religious character of the school. The data demonstrated the internal consistency reliability of these eight measures that comprise the Lankshear Student Voice Scales Revised and showed more positive attitudes to be associated with being female, with being younger, and with engaging in personal and public religious practices. [ABSTRACT FROM AUTHOR]

This study explores the connections between churchgoing and two fields of Christian moral values (sex-related and substance-related) among 23,714 13- to 15-year-old students in England and Wales who self-identified as either Christian or as of no religion. Bivariate crosstabulation identifies clear patterns of association. Multiple regression analyses confirm that the associations persist after controlling for personal factors (sex and age) and for psychological factors (extraversion, neuroticism, and psychoticism). Multiple regression analyses also suggest that additional variance is explained when two aspects of intrinsic religiosity are added to the model (personal prayer and belief in God) and that much of the variance accounted for by churchgoing is mediated through these aspects of intrinsic religiosity. These findings illuminate the connection between the Christian community and communities of moral values. [ABSTRACT FROM AUTHOR]

Drawing on data from a survey conducted among 7,059 students aged 13–15 in England and Wales, this study examines parental and peer influence on church attendance among 645 students who identified themselves as Anglicans (Church of England or Church in Wales). The data demonstrated that young Anglicans who practised their Anglican identity by attending church did so primarily because their parents were Anglican churchgoers. Moreover, young Anglican churchgoers were most likely to keep going to church if their churchgoing parents also talked with them about their faith. Among this age group of Anglicans, peer support seemed insignificant in comparison with parental support. The implication from these findings for an Anglican Church strategy for ministry among children and young people is that it may be wise to invest in the education and formation of churchgoing Anglican parents. [ABSTRACT FROM AUTHOR]

This study explores the effect of emotional intelligence (assessed by the Schutte Emotional Intelligence Scale) on work-related psychological health (assessed by the two scales of the Francis Burnout Inventory) among 364 Anglican clergy serving in the Church in Wales (264 clergymen, 93 clergywomen, and 7 who did not disclose their sex). After controlling for personal factors (sex and age) and for personality dimensions (extraversion, neuroticism, and psychoticism), the data suggested that higher levels of emotional intelligence enhanced work-related psychological health both in terms of lowering negative affect (emotional exhaustion in ministry) and in terms of increasing positive affect (satisfaction in ministry). These findings suggest that there may be benefits in professional development programmes designed to develop emotional intelligence among clergy. [ABSTRACT FROM AUTHOR]

This study examines the connection between the balanced-affect model of work-related psychological health and psychological type among a sample of 260 primary school teachers in Wales. This sample of teachers comprised more extraverts (59%) than introverts (41%), more sensing types (77%) than intuitive types (23%), more feeling types (60%) than thinking types (40%) and more judging types (90%) than perceiving types (10%). The data demonstrated that introverts experienced higher levels of emotional exhaustion than extraverts (negative affect) and that intuitive types and feeling types experienced higher levels of satisfaction in teaching than sensing types and thinking types (positive affect). The implications of these findings are discussed for promoting good work-related psychological health among primary school teachers. [ABSTRACT FROM AUTHOR]

This study explores the profile of 364 Anglican clergy serving in the Church in Wales (264 clergymen, 93 clergywomen, and 7 who did not disclose their sex) on the Schutte Emotional Intelligence Scale. The data confirm the finding from three earlier studies of church leaders in Britain that both male and female clergy in Britain record significantly lower levels of emotional intelligence in comparison with the standardization data published for this scale. Closer investigation of the scale items, however, questions whether this instrument may offer a fair assessment of the kind of emotional intelligence best suited for pastoral ministry. [ABSTRACT FROM AUTHOR]

This study employs a modified form of the Fisher 16-item Feeling Good, Living Life measure of spiritual well-being (assessing quality of relationships across four domains: self, family, nature and God) among a sample of 1,328 students drawn from year five and year six classes within Church in Wales primary schools, alongside measures of frequency of worship attendance and frequency of personal prayer. The data demonstrate frequency of personal prayer is a much stronger predictor than frequency of worship attendance in respect of spiritual well-being. This finding is consistent with the view that personal prayer is a key factor in the formation of individual spirituality. [ABSTRACT FROM AUTHOR]

The Francis Scale of Attitude toward Christianity was designed in the mid-1970s to assess individual differences in attitude through childhood, adolescence, and adulthood from the age of 8 years upwards. This study examines the internal consistency reliability, factor structure, and construct validity of the instrument 40 years later among 1511 year 4 students (8–9 years), 1544 year 5 students (9–10 years), and 1526 year 6 students (10–11 years) in Wales attending Church in Wales voluntary aided and voluntary controlled primary schools. The data support the internal consistency reliability and construct validity of the instrument among the age range and commend the instrument for continued use in research. [ABSTRACT FROM AUTHOR]

This study explores the theoretical and empirical connections between spiritual well-being and psychological type by drawing on Fisher's model of spiritual well-being as assessed by the Spiritual Health And Life-Orientation Measure and Francis' classification of psychological type as generated by the Francis Psychological Type Scales. Data provided by 2339 visitors to St David's Cathedral in rural west Wales demonstrated that, when the four components of psychological type were considered independently, higher levels of spiritual well-being were associated with extraversion rather than introversion, with intuition rather than sensing, with feeling rather than thinking and with perceiving rather than judging. Further examination of these data suggested that the judging process (distinguishing between the feeling function and the thinking function) was of greatest importance in shaping individual differences in spiritual health. [ABSTRACT FROM AUTHOR]

This study tests the explanatory power of personality-based psychologically grounded theories to account for the well-established finding within the psychology of religion that within Christian and post-Christian contexts women are more religious than men. A sample of 1682 undergraduate students in Wales completed the short form of the Eysenck Personality Questionnaire Revised together with the adult form of the Francis Scale of Attitude towards Christianity and measures of frequency of church attendance, and frequency of personal prayer. These data confirm that women record higher levels of religiosity and lower levels of psychoticism, and demonstrate that psychoticism is the strongest predictor of individual differences in religiosity. Multiple-regression analyses show that, when individual differences in personality are taken into account, biological sex adds no further impact on religiosity. This finding suggests that higher levels of religiosity among women may be interpreted as a function of basic psychological differences in levels of psychoticism rather than as a sociological function of being female. [ABSTRACT FROM AUTHOR]

This study examines the religious and social significance of self-assigned religious affiliation among young people in England and Wales by investigating religious beliefs and the connection between religion and matters of public concern among a sample of 547 adolescent males between 16 and 18 years of age, distinguishing between three religious groups: Christian, Muslim, and non-affiliated. First, the analysis identified eight themes concerning religious beliefs: the Bible, the Qur'an, Jesus, Muhammad, Jesus and justice, Muhammed and justice, experiencing God, and the theology of religions. Second, the analysis identified six themes concerning the connection between religion and matters of public concern: religion and personal life, religion and public life, religion and the state, social rights, the rights of women and children, and sex and morality. The data highlighted some areas of commonality and some areas of strong divergence between the three groups, demonstrating how the religious and social significance of self-assigned religious affiliation hold salience in some areas rather than others. [ABSTRACT FROM AUTHOR]

The involvement of the Christian Churches within a state-maintained system of schools, as in the case of England and Wales, raises interesting and important questions regarding the concept of religion employed in this context and regarding defining and measuring the influence exerted by schools with a religious character on the students who attend such schools. Since the foundation of the National Society in 1811, Anglican schools have provided a significant contribution to the state-maintained sector of edu-cation in England and Wales and by the end of the twentieth century were providing about 25% of primary school places and nearly 5% of secondary school places. From the early 1970s, Francis and his colleagues have offered a series of studies profiling the attitudes and values of students attending Anglican schools as a way of defining and measuring the influence exerted by schools with a religious character. The present study extends previous research in three ways. It offers a comparative study by examining the responses of 1,097 year-nine and year-ten students from 4 Anglican schools with 20,348 students from 93 schools without a religious foundation. It examines a range of religious, social and personal values. It employs multilevel linear models to identify the contribution made by Anglican schools after taking into account differences within the students themselves. Of the 11 dependent variables tested, only one, self-esteem, showed any significant difference between Anglican schools and schools without a reli-gious foundation. Students attending Anglican schools recorded a significantly lower level of self-esteem. On the other hand, there were no significant school effects iden-tified in terms of rejection of drug use, endorsing illegal behaviours, racism, attitude toward school, conservative Christian belief or views on sexual morality (abortion, con-traception, divorce, homosexuality, and sex outside marriage). [ABSTRACT FROM AUTHOR]

The Young People's Attitudes to Religious Diversity Project was established to compare the attitudes of students (13- to 15-years of age) educated within the state-maintained sector in church schools (Catholic, Anglican, joint Anglican and Catholic) and in schools without a religious foundation. Data provided by 5,402 students recruited from England, Wales,andLondon who self-identified as either “no religion” or as Christian demonstrated that, after controlling for individual differences in personality and in religiosity, students attending church schools hold neither a more positive nor a less positive attitude toward religious diversity, compared with students attending schools without a religious foundation. [ABSTRACT FROM AUTHOR]

A sample of 221 female primary school teachers in Anglican state-maintained schools in England and Wales completed the Francis Psychological Type Scales (FPTS). The data demonstrated clear preferences for Extraversion (E) over Introversion (I), for Sensing (S) over Intuition (N), for Feeling (F) over Thinking (T) and for Judging (J) over Perceiving (P). The two predominant types among female primary school teachers were ESFJ (27.6%) and ISFJ (18.6%). These findings confirm earlier research among trainee female primary school teachers and help to clarify the main strengths and potential challenges facing primary schools in light of knowledge about the key psychological preferences of those who shape the classroom environment. These findings also generate new insights into teacher retention and career paths in primary schools. [ABSTRACT FROM AUTHOR]

The present study begins by distinguishing between three kinds of 'faith schools' (known as schools with a religious character) within England and Wales: faith schools that operate within the state-maintained sector and had their origin in voluntary church-related initiatives prior to the Education Act 1870; 'traditional' independent faith schools, many of which had their roots in or before the nineteenth century; and 'new' independent faith schools, particularly Christian and Muslim schools, following the Rochester initiative in 1969. Second, the present study draws attention to and summarises a quantitative research tradition established in 1982 concerned with identifying the attitudes and values of teachers working specifically within Anglican faith schools within the state-maintained sector, and with modelling the influence of personal and religious factors in shaping their attitudes. Third, the present study reanalyses a new database profiling the views of subject leaders in religious education (RE) across a broad range of secondary schools with a religious character in England. These new analyses demonstrate the different priorities given to different aims of RE by teachers in this sector, and illustrates the relative influence of personal factors (age, sex, and church attendance), professional factors (years teaching, qualifications, and continuing professional development) and contextual factors (type of school) in shaping these priorities. The main findings are that personal and professional factors are largely irrelevant compared with the type of school. The aims of RE promoted within the new independent faith schools are largely indistinguishable from those within Church of England schools within the state-maintained sector. Compared with state-maintained Church of England schools, state-maintained Roman Catholic schools gave less priority in RE to promoting personal and social values, to promoting religious and spiritual nurture, and to promoting community cohesion. [ABSTRACT FROM AUTHOR]

The inclusion of a question on religious affiliation in the decennial census for England and Wales, and for Scotland, for the first time in 2001 acknowledged that adequate profiling and interpretation of the contemporary multi-cultural landscape of Britain depended as much upon mapping religious identity as upon charting ethnic origin. Taking marital status as a key indicator of family life and family values in Britain, this study draws on the British Social Attitudes Survey data, collected annually since 1983 (except for 1988 and 1992), in order to model the changing patterns of marriage, cohabitation, and divorce among the six faith groups identified on the census form (Buddhism, Christianity, Hinduism, Islam, Judaism, Sikhism). The analyses draw attention to the limitations of the data source (the small number of adherents to the minority faith groups), to the clear and complex associations between faith traditions and marital status, to the persistence of these associations across the period for which data are available, and to the way in which members of faith groups are following the liberalising trends prevalent among the religiously unaffiliated. [ABSTRACT FROM AUTHOR]

Employing the New Indices of Religious Orientation (NIRO), this study examines the theory that different religious orientations are related to individual differences in psychological type as developed by Carl Jung and operationalized by the Myers-Briggs Type Indicator (MBTI). Data provided by 481 weekly churchgoing Christians who completed the MBTI and the NIRO demonstrated that quest religious orientation scores were higher among intuitives than among sensers, but were unrelated to introversion and extraversion, thinking and feeling, or judging and perceiving; that intrinsic religious orientation scores were higher among extraverts than introverts, higher among sensers than intuitives and higher among feelers than thinkers, but unrelated to judging and perceiving; and that extrinsic religious orientation scores were unrelated to any of the four components of psychological type. The findings relating to Jungian psychological type differences are applied in order to elucidate the psychological significance of extrinsic, intrinsic, and quest orientations to religion. [ABSTRACT FROM AUTHOR]

This study was designed to assess the level of concern for the happiness of others among a sample of 13- to 15-year-old adolescents in England and Wales (N = 3,095) and to test the theory that concern for the happiness of others occupies a different psychological space (within Eysenck's three-dimensional model of personality) from the space occupied by personal happiness. The data demonstrated a high level of concern for the happiness of others, with 84 per cent of the adolescents saying that, "It is important to me to make other people happy". While high levels of personal happiness are generally shown to be associated with low neuroticism and high extraversion (stable extraversion), these data demonstrated that high levels of concern for the happiness of others tend to be associated with high neuroticism, high extraversion, high social conformity, and low psychoticism. [ABSTRACT FROM AUTHOR]

THIS PAPER DRAWS on John Fisher's formative definition of spiritual health as comprising good relationships within four domains (the personal, the communal, the environmental and the transcendental) and uses the operationalization of these constructs proposed by Francis and Robbins (2005). Comparisons are made between the responses of five groups of 13- to 15 year olds who report weekly church attendance: 1,549 Anglicans, 1,458 Roman Catholics, 830 members of one of the Free Churches, 212 members of one of the Pentecostal churches, and 212 Jehovah's Witnesses, The data demonstrate significant variations in the levels of spiritual health reported by weekly churchgoers according to denominational affiliation. The conclusion is drawn that denominational affiliation needs to be taken into account alongside frequency of church attendance in constructing a view of the relationship between Christian practice and spiritual health during the adolescent years. [ABSTRACT FROM AUTHOR]

In order to examine the association between prayer and happiness, a sample of 131 undergraduate students attending a university in Wales completed three measures: the Oxford Happiness Questionnaire, the abbreviated Eysenck Personality Questionnaire Revised, and prayer frequency assessed on a 5-point scale. The data demonstrated a significant positive correlation between prayer frequency and happiness before controlling for individual differences in personality. After controlling for personality, however, this apparent association vanished. [ABSTRACT FROM AUTHOR]

The notion of religious orientation as proposed by Allport and refined by Batson has provided a useful tool for identifying and discussing individual differences in religiosity within Christian and post-Christian contexts. The present paper accepts the conceptual and empirical usefulness of distinctions between the three constructs of intrinsic, extrinsic, and quest religious orientations; reviews the conceptual and empirical strengths, weaknesses, and limitations of existing measures in this field; and proposes three new indices to assess these orientations. The New Indices of Religious Orientation (NIRO) are designed to be of equal length, to give equal empirical weight to three conceptual components within each construct, and to employ direct and accessible language. Data provided from a sample of 517 undergraduate students in Wales demonstrate the satisfactory psychometric properties of these new indices. A clear distinction is made between the appropriate use and the inappropriate misuse of these indices in future research. [ABSTRACT FROM AUTHOR]

The psychometric properties and factor structure of a Welsh translation of the school short form of the Coopersmith Self-esteem Inventory (SEI-SSF), which is widely used as a measure of children's global self-esteem, was investigated among a sample of 681 pupils attending Welsh-medium primary schools in Wales. It has generally been assumed that the SEI-SSF does not allow the differentiation of different sources of self-esteem. This study demonstrated that the Welsh translation has adequate scale reliability and, after the removal of six redundant items, that exploratory and confirmatory factor analyses identified the presence of three clearly distinguishable factors of self-esteem derived from parents and peers respectively in addition to personal self-esteem. Among 8–11-year-old pupils parentally derived self-esteem and personal self-esteem are closely associated. [ABSTRACT FROM AUTHOR]

Survey data provided by 361 headteachers regarding religious education provision at Key Stages one and two within schools in Wales are modelled to distinguish between three main approaches to religious education, characterised as concerned with spiritual development, world religions, and Christian nurture. No differences in emphasis on these three approaches are found between non-denominational schools and Church in Wales voluntary controlled schools. In Church in Wales voluntary aided schools greater emphasis is placed on the spiritual development dimension and on the Christian nurture dimension. In Roman Catholic voluntary-aided schools greater emphasis is placed on the spiritual development dimension, greater emphasis is placed on the Christian nurture dimension, and less emphasis is placed on the world religions dimension. [ABSTRACT FROM AUTHOR]

Five hundred and fifty-four undergraduate students attending a university-sector college in South Wales, United Kingdom, completed the Myers-Briggs Type Indicator (MBTI) (Form G) and the short-form Revised Eysenck Personality Questionnaire. The results showed a number of statistically significant relationships between the two models of personality and drew attention to two substantively significant relationships. In Eysenckian terms, the Myers-Briggs Type Indicator constructs of introversion and extraversion translated as "neurotic introversion" and as "stable extraversion." The Myers-Briggs Type Indicator constructs of judging and perceiving translated as "low psychoticism" and "high psychoticism." Based on their interpretation of findings, the authors argue that the MBTI and the Eysenckian models should be viewed as interacting in a dynamic and informative fashion, not as unrelated, totally disparate models. [ABSTRACT FROM AUTHOR]

Data are provided from a sample of 12,717 13- to 15-year-olds who never attend church concerning frequency of personal prayer, perceived purpose in life, personality (extraversion, neuroticism, and psychoticism) and social attitudes (school, law and order, and substances). These data demonstrate a significant positive relationship among nonchurchgoers between frequency of personal prayer, purpose in life, and prosocial attitudes, after controlling for sex, age, and personality. Multivariate modelling suggests that the influence of personal prayer on prosocial attitudes is partly, but not wholly, mediated via purpose in life. [ABSTRACT FROM AUTHOR]

A sample of 422 female undergraduate students, attending a university-sector college in Wales specialising in teacher education and liberal arts subjects, completed the Myers-Briggs Type Indicator together with the Troldahl-Powell Dogmatism Scale. The data demonstrated that higher dogmatism scores are most clearly associated with sensing rather than intuition. Higher dogmatism scores are also associated with extraversion rather than introversion, and with judging rather than perceiving. No significant difference in dogmatism scores were found between thinking and feeling. [ABSTRACT FROM AUTHOR]

A sample of 552 first year undergraduate students, attending a universitysector college in Wales specialising in teacher education and liberal arts subjects, completed the Myers-Briggs Type Indicator together with the Francis Scale of Attitude toward Christianity. The data demonstrated that judging types held a more positive attitude toward Christianity than perceiving types. No significant differences in attitude toward Christianity were found between introverts and extraverts, between sensers and intuitives, or between thinkers and feelers. [ABSTRACT FROM AUTHOR]

A sample of 1,468 Roman Catholic parochial clergy in England and Wales completed a modified form of the Maslach Burnout Inventory, together with the Eysenck Personality Questionnaire. The data demonstrated higher levels of emotional exhaustion and depersonalization among Roman Catholic parochial clergy than were reported in a comparable study among Anglican parochial clergy by Rutledge and Francis (2003). Extra version, neuroticism, and psychoticism scores are shown to be significant predictors of self-assessed burnout. [ABSTRACT FROM AUTHOR]

A house-to-house survey of a rural English community of around 400 people resulted in 100 completed questionnaires. Respondents were asked to rate a series of questions on a five-point scale to indicate whether they saw themselves as Christians, whether they considered themselves regular churchgoers, and other related indices of religiosity. The results show the sample to be more Christian than the national average in respect of both avowed belief and church attendance. This would seem to confirm that Christianity remains strongest in the countryside and that the community model of the church survives in rural areas. This in turn raises questions about the style of ministry most appropriate for rural parishes in England and Wales. [ABSTRACT FROM AUTHOR]

A Sample of 1.168 Roman Catholic Parochial Secular priest in England and Wales completed the Eysenek Personality Questionnaire. In terms of the two major dimensions of extraversion and neurotieism the Roman Catholic priests display a personality profile more characteristic of women. In other words Roman Catholic priests are more introverted than men in general and more neurotic than men in general. In term of the third major dimension of psychoticism, the Roman Catholic priests display a clearly masculine profile. Indeed Roman Catholic clergy are more toughminded than men in general. [ABSTRACT FROM AUTHOR]

A sample of 222 male clergy within the Church in Wales completed the short form Revised Eysenck Personality Questionnaire, together with an index of charismatic experience. Contrary to theoretical expectations, charismatic experience was correlated negatively with neuroticism and positively with extraversion, but was unrelated to either psychoticism or lie scale scores. The charismatic experience is associated with stable extraversion. [ABSTRACT FROM AUTHOR]

For a sample of 89 students in Wales who completed the Oxford Happiness Inventory and the Francis Scale of Attitude Toward Christianity scores correlated .38. [ABSTRACT FROM AUTHOR]