Search

Americans, over several decades, have consistently identified themselves as being religious and/or spiritual. Even though religious devotion has been recognized as a relevant diversity facet, therapeutic applications have been problematic. In the career development literature, numerous studies examined the influence of religion/spirituality (R/S) and generally categorized them in three ways. These include R/S as religious calling, as an integral feature of career interests and values, and as a supportive role. Yet, notable gaps exist among the articles. Researchers tended to operationalize R/S in a unidimensional manner, as a stand-alone construct instead of comprising multiple features. Investigations of religious calling in vocational matters were not recent. Further, few authors considered the influence of quest religious orientation on career development. In the present study, the relationships between seven career development and thirteen R/S variables using a sample of religious undergraduates (n = 290) enrolled in a career exploration course at a Christian university in the Midwest region of the United States were investigated. Findings from hierarchical regression analyses of vocational identity, career commitment, and career indecision checking for gender effects revealed three consistent salient predictors – religious calling, life-satisfaction, and quest religiosity. Implications of the results and possible therapeutic applications for career counselors are proposed.

In 1990, Salovey and Mayer introduced emotional intelligence (EI). Thirty-one years later, a proliferation of interventions to improve people’s EI has taken place. A literature review of studies focused on enhancing the EI of college students revealed a notable gap. When educational material for training sessions included all of the skills in an EI model, researchers usually utilized lengthy durations (i.e., 11–56 h). Few successful investigations employed an ultra-brief (i.e., ≤1 h) approach. The present study examined the feasibility of training using a minimalistic timeframe and a sample of freshmen; their transitional challenges from high school to college mark them as an appropriate target population. Employing a quasi-experimental one-group pretest–posttest design, the recruited participants (n = 75) experienced an ultra-brief intervention highlighting the complete skill-set in the Ability Emotional Intelligence model. Findings from a one-way repeated measures MANOVA indicated improvement transpired in two of four MSCEIT scores (i.e., perception and facilitation). The merit of the present study is delineated using Orsmond and Cohn’s five objectives for feasibility investigations. In addition, implications of the results and possible applications are proposed.

In 1891, Edward A. Pace, a Catholic priest and first-generation psychologist, commenced a career at the Catholic University of America in Washington, D.C. Amidst the daunting challenges in being a professor and researcher, particularly at a newly established university, he thrust himself into a third role, apologist. Habits related to the Monsignor’s three roles have contemporary relevance for psychologically-trained Protestants; in this case study, we examine four notable practices. Dr. Pace modeled an appetence for wisdom in multiple disciplines, a keen awareness of rival worldviews, intentional ripostes to Catholic critics of scientific psychology, and last, unrelenting steadfastness to the Christian faith. To characterize the priest-psychologist, we present a brief biographical sketch and an overview of influential historical movements in the zeitgeist of the late 19th and early 20th centuries affecting his life. In addition, the aforementioned habits of Pace and applications for Protestants engaging in psychology in the 21st century are delineated.

Millennials are the most analyzed and populous generation in the United States. Collectively, they have been slowly re-shaping the American culture. Protestant Millennials, a subset of this generation, have been ruffling feathers in their local churches. Many, who once regularly attended, are leaving. Unwise responses by local church leaders to their young parishioners’ doubting habits significantly contributed to the departure. This study pursued a sample of college-aged Protestant Millennials to know them in a psychological sense. The intentions were twofold: to discover social personality traits that predict their doubting practices and to develop practical and proactive relational strategies for local church leaders. Self-report data on personality features and doubt phenomena were obtained from 532 religiously committed undergraduates in the United States. Results from multivariate regression procedures revealed three social personality dispositions contributed to the prediction of the doubt constructs. Implications and applications of the findings are discussed.