Guidelines for Receiving Pastoral Ministers in the USA

Psychological Considerations

An important component for the reception of inter national pastoral ministers is psychological screening. 1 An appropriate screening process can help determine if an individual is capable of serving and thriving in a diocese, eparchy, institute of consecrated life, or soci ety of apostolic life in the United States. 2 In addition, psychological assessments can be a point of departure for ongoing growth and development as interna tional pastoral ministers carry on their ministry in a new cultural environment. The current visa process does not allow advance visits for evaluation purposes. However, although limited in scope and not always feasible, initial screening can be accomplished by tele phone or the internet even before the international pastoral minister leaves his or her country of origin. In this process, it is important to be aware of the differing perspectives on the proper role of psychol ogy based upon one’s country of origin. Psychology is viewed differently in many parts of the world and sensitivity to this reality is invaluable. This sensitiv ity also means offering an explanation of the purpose of the psychological screening process to prospective international pastoral ministers. Overall, some flex ibility is advisable in the assessment process. There are, however, certain criteria that are highly encour aged in the choice of an appropriate psychological assessor and appropriate assessments. Criteria for Selecting Appropriate Psychological Assessors There are certain qualifications and qualities that should be present in any psychological assessor of inter national pastoral ministers. Such an assessor would be:

Case Study 1 Father M. comes from a culture that prizes social reserve and clearly defined gender roles. When he came to serve in the United States, his cultural orientation pro gram included a psychological consultation with a pro fessional to identify issues that might present him with challenges as he adapted to a new culture and a new set of circumstances. He did not exactly understand the process of a psychological consultation, but he trusted the process as one endorsed by the diocese that had sponsored him. When he walked into the psychologi cal interview and as it began, he was taken aback. The counselor was a woman. After an exchange of pleasant ries, she asked him a series of questions, such as “What causes you to feel afraid or anxious? How close were you to your family of origin? Have you ever been sad for no apparent reason, and what did you do with that feeling?” Father M. was taken aback by a woman, who was also a complete stranger, asking very personal ques tions about his inner life and emotions. The situation so disoriented him that he was unable to give coherent responses. Both he and the counselor were alarmed by what seemed to be a disastrous encounter. This case suggests a clear need to contextualize a psychological interview both for the one being inter viewed and the one interviewing. A prior explanation to Father M. might have taken off some of the edge of the surprise that he felt. He would have better understood how the session could help his adjustment in the United States. A briefing on Father M.’s home culture offered to the psychologist would have helped her to enter the conversation more sensitively and more productively. • Licensed • Knowledgeable about and respectful of the Catholic faith; for example, observing a point emphasized by the Holy See with regard to the admission of candidates to the seminary: “It must be born in mind that these experts, as well as being distinguished for their sound human and spiritual maturity, must be inspired by an anthro pology that openly shares the Christian vision about the human person, sexuality, as well as the vocation to the priesthood and celibacy.” 3

• Appropriately degreed • Clinically experienced

1 The value of this process finds support in Gaudium et Spes , no. 62: “In pastoral care, sufficient use must be made not only of theological principles, but also of the findings of the secular sciences, especially of psychology and sociology, so that the faithful may be brought to a more adequate and mature life of faith.” 2 For international seminarians, the requirements of the Program of Priestly Formation (PPF) would also need to be satisfied. See Program of Priestly Formation , Fifth Edition (Washington, DC: USCCB, 2006), nos. 51-57. See also Sacred Congregation for Catholic Education, Vatican Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood , (June 29, 2008).

3 Vatican Guidelines , no. 6.

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