This article investigates the intersection of psychology and spirituality as seen through the wor... more This article investigates the intersection of psychology and spirituality as seen through the works of Thomas Merton, Carl Jung, Fritz Kunkel and Viktor Frankl. The themes of spirituality contextualised in human identity, psychological and spiritual transcendence, and the true self versus false self metaphor are traced through the works of all four thinkers. Epistemological flexibility and holistic thinking and being are suggested as methods for transforming interdisciplinary practitioners, such as pastoral counsellors, spiritual directors and spiritually oriented psychotherapists, in order that they can offer care in a less bifurcated and more integrated way. Practical applications, including a vignette and specific recommendations for broadening and deepening personal and professional integrative practice, are offered.
Two studies which used personality tests to differentiate between successful and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30.2) on the Minnesota Multiphasic Personality ...
Abstract: After reviewing a representative sample of current and historical research in religious... more Abstract: After reviewing a representative sample of current and historical research in religious fundamentalism, the author addresses the epistemological presuppositions supporting both quantitative and qualitative methodologies and argues for epistemological flexibility and metamethodology, both of which support and are supported by metatheoretical thinking. Habermas ’ concept of the scientistic self-understanding of the sciences is used to point up the limitations of positivist epistemology, especially in the context of fundamentalism research. A metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the auth...
This dissertation is about the tenets of spiritual development outlined in Thomas Merton’s writin... more This dissertation is about the tenets of spiritual development outlined in Thomas Merton’s writings. Merton (1915 – 1968) was a monk, scholar, author, spiritual practitioner, and mystical theologian. Beginning with the research question: “What is Thomas Merton’s contribution to the theory and practice of spiritual development as found in some of his selected writings on community vs. solitude, contemplative vs. “mental” prayer, and knowledge of self vs. knowledge of God?” I interrogate several veins of literature. These include previous scholarly investigation of Merton and his writings, spiritual development, spiritual direction; Merton’s intellectual, philosophical, and theological heritage; and his monastic and spiritual heritage. Using three selections from Merton’s corpus as data, I employ hermeneutic phenomenology, including Gadamer’s three levels of hermeneutic understanding, and analytical commentary to study objectively and react subjectively to three passages, one each from Merton’s books, letters, and journals. I ascertained Merton’s contribution to the theory and practice of spiritual development in sufficient detail to produce several findings and a model of spiritual development that describes the relationships between the themes of the study (from the research question), some of Merton’s other concepts, and the contributions of other theorists who have studied Merton or spiritual development. Previous Merton scholarship has failed to offer any coherent and comprehensive description of Merton’s views on spiritual development that is both methodologically sound and psychologically informed. The current study successfully fills a gap in the literature by examining Merton’s writings using accepted methodological tools, considering Merton’s thought in the light of other theories of spiritual and psychological development, and offering both a narrative description and model of the major elements of Merton’s approach to spiritual and psychological development.
After reviewing a representative sample of current and historical research in religious fundament... more After reviewing a representative sample of current and historical research in religious fundamentalism, the author addresses the epistemological presuppositions supporting both quantitative and qualitative methodologies and argues for epistemological flexibility and metamethodology, both of which support and are supported by metatheoretical thinking. Habermas' concept of the scientistic self- understanding of the sciences is used to point up the limitations of positivist epistemology, especially in the context of fundamentalism research. A metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the author arg...
Two studies which used personality tests to differentiate between successful and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30.2) on the Minnesota Multiphasic Personality ...
Two studies which used personality tests to differentiate between successful and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30.2) on the Minnesota Multiphasic Personality ...
This article investigates the intersection of psychology and spirituality as seen through the wor... more This article investigates the intersection of psychology and spirituality as seen through the works of Thomas Merton, Carl Jung, Fritz Kunkel and Viktor Frankl. The themes of spirituality contextualised in human identity, psychological and spiritual transcendence, and the true self versus false self metaphor are traced through the works of all four thinkers. Epistemological flexibility and holistic thinking and being are suggested as methods for transforming interdisciplinary practitioners, such as pastoral counsellors, spiritual directors and spiritually oriented psychotherapists, in order that they can offer care in a less bifurcated and more integrated way. Practical applications, including a vignette and specific recommendations for broadening and deepening personal and professional integrative practice, are offered.
This dissertation is about the tenets of spiritual development outlined in Thomas
Merton’s writin... more This dissertation is about the tenets of spiritual development outlined in Thomas Merton’s writings. Merton (1915 – 1968) was a monk, scholar, author, spiritual practitioner, and mystical theologian. Beginning with the research question: “What is Thomas Merton’s contribution to the theory and practice of spiritual development as found in some of his selected writings on community vs. solitude, contemplative vs. “mental” prayer, and knowledge of self vs. knowledge of God?” I interrogate several veins of literature. These include previous scholarly investigation of Merton and his writings, spiritual development, spiritual direction; Merton’s intellectual, philosophical, and theological heritage; and his monastic and spiritual heritage. Using three selections from Merton’s corpus as data, I employ hermeneutic phenomenology, including Gadamer’s three levels of hermeneutic understanding, and analytical commentary to study objectively and react subjectively to three passages, one each from Merton’s books, letters, and journals. I ascertained Merton’s contribution to the theory and practice of spiritual development in sufficient detail to produce several findings and a model of spiritual development that describes the relationships between the themes of the study (from the research question), some of Merton’s other concepts, and the contributions of other theorists who have studied Merton or spiritual development. Previous Merton scholarship has failed to offer any coherent and comprehensive description of Merton’s views on spiritual development that is both methodologically sound and psychologically informed. The current study successfully fills a gap in the literature by examining Merton’s writings using accepted methodological tools, considering Merton’s thought in the light of other theories of spiritual and psychological development, and offering both a narrative description and model of the major elements of Merton’s approach to spiritual and psychological development.
After reviewing a representative sample of current and historical research in
religious fundament... more After reviewing a representative sample of current and historical research in religious fundamentalism, the author addresses the epistemological presuppositions supporting both quantitative and qualitative methodologies and argues for epistemological flexibility and metamethodology, both of which support and are supported by metatheoretical thinking. Habermas’ concept of the scientistic selfunderstanding of the sciences is used to point up the limitations of positivist epistemology, especially in the context of fundamentalism research. A metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the author argues, is necessary before any real progress on the “problem” of radicalized fundamentalism can be made.
One of the tenets of holism is that the whole is greater than the sum of its parts. Applying this... more One of the tenets of holism is that the whole is greater than the sum of its parts. Applying this theorem epistemologically, we could say that a holistic view is greater than the sum of the specialized views that contribute to it. Within the framework of three divergent worldviews (mechanistic, organismic and contextual) as originally proposed by Pepper (World hypotheses: A study in evidence, University of California Press, Los Angeles, 1961), holism as both a philosophical position and a practical approach to research is applied to the study of adult human development. Because spiritual development has received less scholarly attention than biological, cognitive, or emotional functioning, topics such as meditation research, non-religious spirituality, and the concept of soul are covered to promote a balanced developmental perspective. Historical and philosophical factors leading to holism are described, a sampling of interdisciplinary dialogue between psychology and theology is presented, and conclusions regarding the need for holistic thinking and the relationship between religion and spirituality are offered.
The psychology of happiness has quickly become a recognized sub-field of psychological theory, re... more The psychology of happiness has quickly become a recognized sub-field of psychological theory, research and clinical practice. Beginning with a look at happiness from an evolutionary perspective, we will survey the historical development of happiness studies and review some of the major findings of modern happiness researchers.
One way we talk about the process of clinical supervision is in terms of improving supervisees' a... more One way we talk about the process of clinical supervision is in terms of improving supervisees' ability to see things more clearly and accurately. Their ability to see, their "vision," needs to be both broadened and refined. The word "supervision" denotes the overseeing of one less experienced, but I think exploring the clinical guidance of trainees and interns in terms of their increasing vision can be a helpful metaphor.
Two studies which used personality tests to differentiate between successful
and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30. 2) on the Minnesota Multiphasic Personality Inventory (MMPI), Sixteen Personality Factors Questionnaire (16PF), and the Myers-Briggs Type Indicator (MBTI) were analyzed. The missionary sample's MMPI scores differed from those of the standardization sample on most subscales (p <. 01). The missionaries also differed from the national norms on 10 of the 16PF factors (p <. 05). The perseverers (those who were still in the field) differed from the nonperseverers (those who came home early) on 16PF factors N p< .05) and Q2 (p <.05). Four 16PF factors were found to predict perseverance/nonperseverance (p < .05).
This article investigates the intersection of psychology and spirituality as seen through the wor... more This article investigates the intersection of psychology and spirituality as seen through the works of Thomas Merton, Carl Jung, Fritz Kunkel and Viktor Frankl. The themes of spirituality contextualised in human identity, psychological and spiritual transcendence, and the true self versus false self metaphor are traced through the works of all four thinkers. Epistemological flexibility and holistic thinking and being are suggested as methods for transforming interdisciplinary practitioners, such as pastoral counsellors, spiritual directors and spiritually oriented psychotherapists, in order that they can offer care in a less bifurcated and more integrated way. Practical applications, including a vignette and specific recommendations for broadening and deepening personal and professional integrative practice, are offered.
Two studies which used personality tests to differentiate between successful and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30.2) on the Minnesota Multiphasic Personality ...
Abstract: After reviewing a representative sample of current and historical research in religious... more Abstract: After reviewing a representative sample of current and historical research in religious fundamentalism, the author addresses the epistemological presuppositions supporting both quantitative and qualitative methodologies and argues for epistemological flexibility and metamethodology, both of which support and are supported by metatheoretical thinking. Habermas ’ concept of the scientistic self-understanding of the sciences is used to point up the limitations of positivist epistemology, especially in the context of fundamentalism research. A metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the auth...
This dissertation is about the tenets of spiritual development outlined in Thomas Merton’s writin... more This dissertation is about the tenets of spiritual development outlined in Thomas Merton’s writings. Merton (1915 – 1968) was a monk, scholar, author, spiritual practitioner, and mystical theologian. Beginning with the research question: “What is Thomas Merton’s contribution to the theory and practice of spiritual development as found in some of his selected writings on community vs. solitude, contemplative vs. “mental” prayer, and knowledge of self vs. knowledge of God?” I interrogate several veins of literature. These include previous scholarly investigation of Merton and his writings, spiritual development, spiritual direction; Merton’s intellectual, philosophical, and theological heritage; and his monastic and spiritual heritage. Using three selections from Merton’s corpus as data, I employ hermeneutic phenomenology, including Gadamer’s three levels of hermeneutic understanding, and analytical commentary to study objectively and react subjectively to three passages, one each from Merton’s books, letters, and journals. I ascertained Merton’s contribution to the theory and practice of spiritual development in sufficient detail to produce several findings and a model of spiritual development that describes the relationships between the themes of the study (from the research question), some of Merton’s other concepts, and the contributions of other theorists who have studied Merton or spiritual development. Previous Merton scholarship has failed to offer any coherent and comprehensive description of Merton’s views on spiritual development that is both methodologically sound and psychologically informed. The current study successfully fills a gap in the literature by examining Merton’s writings using accepted methodological tools, considering Merton’s thought in the light of other theories of spiritual and psychological development, and offering both a narrative description and model of the major elements of Merton’s approach to spiritual and psychological development.
After reviewing a representative sample of current and historical research in religious fundament... more After reviewing a representative sample of current and historical research in religious fundamentalism, the author addresses the epistemological presuppositions supporting both quantitative and qualitative methodologies and argues for epistemological flexibility and metamethodology, both of which support and are supported by metatheoretical thinking. Habermas' concept of the scientistic self- understanding of the sciences is used to point up the limitations of positivist epistemology, especially in the context of fundamentalism research. A metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the author arg...
Two studies which used personality tests to differentiate between successful and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30.2) on the Minnesota Multiphasic Personality ...
Two studies which used personality tests to differentiate between successful and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30.2) on the Minnesota Multiphasic Personality ...
This article investigates the intersection of psychology and spirituality as seen through the wor... more This article investigates the intersection of psychology and spirituality as seen through the works of Thomas Merton, Carl Jung, Fritz Kunkel and Viktor Frankl. The themes of spirituality contextualised in human identity, psychological and spiritual transcendence, and the true self versus false self metaphor are traced through the works of all four thinkers. Epistemological flexibility and holistic thinking and being are suggested as methods for transforming interdisciplinary practitioners, such as pastoral counsellors, spiritual directors and spiritually oriented psychotherapists, in order that they can offer care in a less bifurcated and more integrated way. Practical applications, including a vignette and specific recommendations for broadening and deepening personal and professional integrative practice, are offered.
This dissertation is about the tenets of spiritual development outlined in Thomas
Merton’s writin... more This dissertation is about the tenets of spiritual development outlined in Thomas Merton’s writings. Merton (1915 – 1968) was a monk, scholar, author, spiritual practitioner, and mystical theologian. Beginning with the research question: “What is Thomas Merton’s contribution to the theory and practice of spiritual development as found in some of his selected writings on community vs. solitude, contemplative vs. “mental” prayer, and knowledge of self vs. knowledge of God?” I interrogate several veins of literature. These include previous scholarly investigation of Merton and his writings, spiritual development, spiritual direction; Merton’s intellectual, philosophical, and theological heritage; and his monastic and spiritual heritage. Using three selections from Merton’s corpus as data, I employ hermeneutic phenomenology, including Gadamer’s three levels of hermeneutic understanding, and analytical commentary to study objectively and react subjectively to three passages, one each from Merton’s books, letters, and journals. I ascertained Merton’s contribution to the theory and practice of spiritual development in sufficient detail to produce several findings and a model of spiritual development that describes the relationships between the themes of the study (from the research question), some of Merton’s other concepts, and the contributions of other theorists who have studied Merton or spiritual development. Previous Merton scholarship has failed to offer any coherent and comprehensive description of Merton’s views on spiritual development that is both methodologically sound and psychologically informed. The current study successfully fills a gap in the literature by examining Merton’s writings using accepted methodological tools, considering Merton’s thought in the light of other theories of spiritual and psychological development, and offering both a narrative description and model of the major elements of Merton’s approach to spiritual and psychological development.
After reviewing a representative sample of current and historical research in
religious fundament... more After reviewing a representative sample of current and historical research in religious fundamentalism, the author addresses the epistemological presuppositions supporting both quantitative and qualitative methodologies and argues for epistemological flexibility and metamethodology, both of which support and are supported by metatheoretical thinking. Habermas’ concept of the scientistic selfunderstanding of the sciences is used to point up the limitations of positivist epistemology, especially in the context of fundamentalism research. A metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the author argues, is necessary before any real progress on the “problem” of radicalized fundamentalism can be made.
One of the tenets of holism is that the whole is greater than the sum of its parts. Applying this... more One of the tenets of holism is that the whole is greater than the sum of its parts. Applying this theorem epistemologically, we could say that a holistic view is greater than the sum of the specialized views that contribute to it. Within the framework of three divergent worldviews (mechanistic, organismic and contextual) as originally proposed by Pepper (World hypotheses: A study in evidence, University of California Press, Los Angeles, 1961), holism as both a philosophical position and a practical approach to research is applied to the study of adult human development. Because spiritual development has received less scholarly attention than biological, cognitive, or emotional functioning, topics such as meditation research, non-religious spirituality, and the concept of soul are covered to promote a balanced developmental perspective. Historical and philosophical factors leading to holism are described, a sampling of interdisciplinary dialogue between psychology and theology is presented, and conclusions regarding the need for holistic thinking and the relationship between religion and spirituality are offered.
The psychology of happiness has quickly become a recognized sub-field of psychological theory, re... more The psychology of happiness has quickly become a recognized sub-field of psychological theory, research and clinical practice. Beginning with a look at happiness from an evolutionary perspective, we will survey the historical development of happiness studies and review some of the major findings of modern happiness researchers.
One way we talk about the process of clinical supervision is in terms of improving supervisees' a... more One way we talk about the process of clinical supervision is in terms of improving supervisees' ability to see things more clearly and accurately. Their ability to see, their "vision," needs to be both broadened and refined. The word "supervision" denotes the overseeing of one less experienced, but I think exploring the clinical guidance of trainees and interns in terms of their increasing vision can be a helpful metaphor.
Two studies which used personality tests to differentiate between successful
and unsuccessful mis... more Two studies which used personality tests to differentiate between successful and unsuccessful missionaries were reviewed. In the present study, the scores for 64 (32 male and 32 female) missionaries (mean age 30. 2) on the Minnesota Multiphasic Personality Inventory (MMPI), Sixteen Personality Factors Questionnaire (16PF), and the Myers-Briggs Type Indicator (MBTI) were analyzed. The missionary sample's MMPI scores differed from those of the standardization sample on most subscales (p <. 01). The missionaries also differed from the national norms on 10 of the 16PF factors (p <. 05). The perseverers (those who were still in the field) differed from the nonperseverers (those who came home early) on 16PF factors N p< .05) and Q2 (p <.05). Four 16PF factors were found to predict perseverance/nonperseverance (p < .05).
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Papers by Carter Haynes
Merton’s writings. Merton (1915 – 1968) was a monk, scholar, author, spiritual practitioner, and
mystical theologian. Beginning with the research question: “What is Thomas Merton’s
contribution to the theory and practice of spiritual development as found in some of his selected
writings on community vs. solitude, contemplative vs. “mental” prayer, and knowledge of self
vs. knowledge of God?” I interrogate several veins of literature. These include previous
scholarly investigation of Merton and his writings, spiritual development, spiritual direction;
Merton’s intellectual, philosophical, and theological heritage; and his monastic and spiritual
heritage. Using three selections from Merton’s corpus as data, I employ hermeneutic
phenomenology, including Gadamer’s three levels of hermeneutic understanding, and analytical
commentary to study objectively and react subjectively to three passages, one each from
Merton’s books, letters, and journals. I ascertained Merton’s contribution to the theory and
practice of spiritual development in sufficient detail to produce several findings and a model of
spiritual development that describes the relationships between the themes of the study (from the
research question), some of Merton’s other concepts, and the contributions of other theorists who
have studied Merton or spiritual development. Previous Merton scholarship has failed to offer
any coherent and comprehensive description of Merton’s views on spiritual development that is both methodologically sound and psychologically informed. The current study successfully fills
a gap in the literature by examining Merton’s writings using accepted methodological tools,
considering Merton’s thought in the light of other theories of spiritual and psychological
development, and offering both a narrative description and model of the major elements of
Merton’s approach to spiritual and psychological development.
religious fundamentalism, the author addresses the epistemological presuppositions
supporting both quantitative and qualitative methodologies and argues for
epistemological flexibility and metamethodology, both of which support and are
supported by metatheoretical thinking. Habermas’ concept of the scientistic selfunderstanding of the sciences is used to point up the limitations of positivist
epistemology, especially in the context of fundamentalism research. A
metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the author argues, is necessary before any real progress on the “problem” of radicalized fundamentalism can be made.
and unsuccessful missionaries were reviewed. In the present study, the scores
for 64 (32 male and 32 female) missionaries (mean age 30. 2) on the Minnesota
Multiphasic Personality Inventory (MMPI), Sixteen Personality Factors Questionnaire
(16PF), and the Myers-Briggs Type Indicator (MBTI) were analyzed.
The missionary sample's MMPI scores differed from those of the standardization
sample on most subscales (p <. 01). The missionaries also differed from
the national norms on 10 of the 16PF factors (p <. 05). The perseverers (those
who were still in the field) differed from the nonperseverers (those who came
home early) on 16PF factors N p< .05) and Q2 (p <.05). Four 16PF factors
were found to predict perseverance/nonperseverance (p < .05).
Merton’s writings. Merton (1915 – 1968) was a monk, scholar, author, spiritual practitioner, and
mystical theologian. Beginning with the research question: “What is Thomas Merton’s
contribution to the theory and practice of spiritual development as found in some of his selected
writings on community vs. solitude, contemplative vs. “mental” prayer, and knowledge of self
vs. knowledge of God?” I interrogate several veins of literature. These include previous
scholarly investigation of Merton and his writings, spiritual development, spiritual direction;
Merton’s intellectual, philosophical, and theological heritage; and his monastic and spiritual
heritage. Using three selections from Merton’s corpus as data, I employ hermeneutic
phenomenology, including Gadamer’s three levels of hermeneutic understanding, and analytical
commentary to study objectively and react subjectively to three passages, one each from
Merton’s books, letters, and journals. I ascertained Merton’s contribution to the theory and
practice of spiritual development in sufficient detail to produce several findings and a model of
spiritual development that describes the relationships between the themes of the study (from the
research question), some of Merton’s other concepts, and the contributions of other theorists who
have studied Merton or spiritual development. Previous Merton scholarship has failed to offer
any coherent and comprehensive description of Merton’s views on spiritual development that is both methodologically sound and psychologically informed. The current study successfully fills
a gap in the literature by examining Merton’s writings using accepted methodological tools,
considering Merton’s thought in the light of other theories of spiritual and psychological
development, and offering both a narrative description and model of the major elements of
Merton’s approach to spiritual and psychological development.
religious fundamentalism, the author addresses the epistemological presuppositions
supporting both quantitative and qualitative methodologies and argues for
epistemological flexibility and metamethodology, both of which support and are
supported by metatheoretical thinking. Habermas’ concept of the scientistic selfunderstanding of the sciences is used to point up the limitations of positivist
epistemology, especially in the context of fundamentalism research. A
metamethodological approach, supported by epistemological flexibility, makes dialogical engagement between researchers and those they research possible, and an example of how this would look in an actual research design is provided. The article concludes with a theoretical statement and graphic representation of a model for dialogical engagement between Western scholars and non-Western religious fundamentalists. Such engagement, the author argues, is necessary before any real progress on the “problem” of radicalized fundamentalism can be made.
and unsuccessful missionaries were reviewed. In the present study, the scores
for 64 (32 male and 32 female) missionaries (mean age 30. 2) on the Minnesota
Multiphasic Personality Inventory (MMPI), Sixteen Personality Factors Questionnaire
(16PF), and the Myers-Briggs Type Indicator (MBTI) were analyzed.
The missionary sample's MMPI scores differed from those of the standardization
sample on most subscales (p <. 01). The missionaries also differed from
the national norms on 10 of the 16PF factors (p <. 05). The perseverers (those
who were still in the field) differed from the nonperseverers (those who came
home early) on 16PF factors N p< .05) and Q2 (p <.05). Four 16PF factors
were found to predict perseverance/nonperseverance (p < .05).