1. Résumé / Abstract
Le Spiritual Leadership Qualities Inventory (SLQI ; en français, Inventaire des qualités de leadership spirituel) est un instrument d’évaluation psychométrique et théologique développé à l’origine par Frank B. Wichern (1980) et formalisé sur le plan de la recherche empirique par John S. Townsend et Frank B. Wichern (1984). Conçu au carrefour de la psychométrie clinique, de la psychologie de la religion et de l’herméneutique biblique évangélique, cet outil vise à mesurer de manière standardisée les attributs comportementaux, affectifs et éthiques associés à la maturité spirituelle requise pour l’exercice de responsabilités de direction ecclésiale. Fondé sur l’exégèse des épîtres pastorales néotestamentaires (1 Timothée 3:1-7 et Tite 1:5-9), le SLQI opérationnalise 19 dimensions distinctes de caractère issues de 22 qualités bibliques identifiées par les concepteurs.
Le questionnaire est composé d’une réserve de 222 items auto-rapportés adoptant un format de réponse dichotomique (Vrai/Faux). Il a été élaboré pour s’appliquer non seulement aux ministres du culte ordonnés et aux séminaristes, mais également aux membres laïcs engagés dans les communautés chrétiennes. Sur le plan des qualités métrologiques, l’instrument présente une consistance temporelle globale robuste avec un coefficient de fidélité test-retest à huit semaines de r = 0,94 sur un échantillon de 100 chrétiens, bien que la stabilité des 19 traits individuels varie plus modestement entre 0,30 et 0,63. Les analyses de validation de construit indiquent une capacité manifeste à discriminer les responsables ecclésiaux des populations non chrétiennes, bien que le pouvoir de discrimination fine entre échelons de direction (pasteurs, anciens, diacres) demeure limité en raison d’une forte colinéarité entre sous-échelles. L’analyse factorielle suggère une structure prépondérante dominée par un facteur général de maturité morale et spirituelle, complétée selon les solutions de cinq à six facteurs secondaires rendant compte de 70 % de la variance totale. Le SLQI constitue ainsi un instrument formateur et diagnostique précieux dans les contextes de mentorat, de discernement vocationnel et d’éducation religieuse supérieure.
2. Mots-clés / Keywords
Leadership spirituel, maturité spirituelle, psychométrie de la religion, inventaire de personnalité, sélection pastorale, éthique chrétienne, épîtres pastorales, fidélité test-retest, validité de construit, modélisation factorielle, prise de décision ecclésiale, psychologie pastorale.
3. Auteurs / Authors
L’Inventaire des qualités de leadership spirituel a été conçu et documenté par deux chercheurs et cliniciens spécialisés dans l’intégration de la psychologie et de la théologie chrétienne :
- Frank B. Wichern, Ph.D. : Docteur en psychologie, enseignant-chercheur et consultant en développement organisationnel ecclésial. Il a élaboré le manuel initial de l’inventaire en 1980 au sein de l’organisation Believer Renewal Resources (Richardson, Texas, États-Unis) et a conduit les premières investigations normatives auprès de collèges pastoraux et de séminaires évangéliques.
- John S. Townsend, Ph.D. : Psychologue clinicien, auteur prolifique et théoricien de la dynamique relationnelle et des frontières interpersonnelles. Formé au Rosemead School of Psychology (Biola University), il a co-développé l’instrument et dirigé la publication princeps de validation psychométrique en 1984 dans le Journal of Psychology and Theology.
4. Objectif / Purpose
Le Spiritual Leadership Qualities Inventory a été développé pour combler un vide méthodologique substantiel dans l’évaluation des compétences et vertus associées à la direction spirituelle au sein des communautés chrétiennes évangéliques. Historiquement, l’appréciation de l’aptitude d’un individu à occuper des fonctions de surveillance spirituelle (ancien, pasteur, diacre, responsable ministériel) reposait soit sur des jugements subjectifs informels sujets aux biais d’évaluation, soit sur des instruments de personnalité générale (tels que le MMPI ou le California Psychological Inventory) dépourvus de contextualisation éthique et scripturaire explicite.
L’objectif premier du SLQI est de transposer des concepts normatifs bibliques en indicateurs comportementaux mesurables et vérifiables dans le quotidien du croyant. Contrairement aux outils traditionnels réservés aux clercs ordonnés ou axés sur les seuls intérêts professionnels, le SLQI a été expressément calibré pour évaluer aussi bien les candidats laïcs que le clergé professionnel. Selon Townsend et Wichern (1984), la vocation principale de l’instrument est d’aider l’individu à conscientiser ses zones de croissance psychospirituelle et à identifier ses vulnérabilités morales, plutôt que de servir d’outil d’exclusion ou de diagnostic catégoriel définitif.
Dans la pratique clinique et organisationnelle, le SLQI est utilisé :
- Dans le cadre du discernement vocationnel et de la formation initiale au sein des séminaires théologiques, permettant d’orienter le travail sur soi des futurs ministres du culte.
- Comme support d’évaluation à 360 degrés ou d’auto-évaluation guidée au sein de petits groupes de mentorat pastoral (Greene, 1987).
- Dans la recherche fondamentale en psychologie de la religion, pour analyser les interactions entre développement psychoaffectif, autorité dans la famille d’origine et maturité spirituelle (Rockwood, 1986).
5. Construit psychologique / Construct
Le construit mesuré par le SLQI est la maturité de caractère en situation de leadership spirituel. Sur le plan conceptuel, les auteurs ont mené une analyse exégétique exhaustive des passages de 1 Timothée 3:1-7 et Tite 1:5-9 dans le texte grec original, isolant 22 qualifications de caractère pour en retenir 19 sous-échelles opérationnelles mesurées par le questionnaire :
- Intégrité / Droiture (Upright / Holy) : Conformité active de la conduite avec les principes de justice divine, équité relationnelle et attachement sans compromis à l’éthique personnelle.
- Bonne réputation (Good reputation) : Crédibilité morale reconnue par l’environnement social élargi, y compris par les personnes extérieures à la communauté de foi.
- Irréprochabilité (Above reproach / Respectable) : Absence d’antécédents moraux destructeurs non résolus, transparence comportementale et dignité dans les interactions ordinaires.
- Aspiration à la charge pastorale (Desire to be overseer) : Motivation intrinsèque à servir, guider et protéger la communauté, exempte d’ambition narcissique ou de soif de domination.
- Aptitude à l’enseignement (Ability to teach) : Disposition communicative, patience pédagogique et clarté doctrinale permettant de transmettre des principes spirituels complexes de manière intelligible.
- Tempérance et Maîtrise de soi (Temperate / Self-controlled) : Capacité d’autorégulation émotionnelle face aux pulsions, gestion des appétits physiologiques et équilibre face aux gratifications immédiates.
- Prudence / Bon sens (Prudent) : Discernement appliqué, capacité de prise de décision réfléchie, pondération et résistance aux jugements hâtifs.
- Gestion de la vie familiale (Able to manage family) : Stabilité relationnelle conjugale et parentale, communication empathique et autorité bienveillante au sein du foyer.
- Fidélité conjugale (Husband of one wife) : Dévouement exclusif envers son conjoint, respect de la sexualité normative chrétienne et absence de vagabondage fantasmatique ou comportemental.
- Douceur / Amabilité (Gentle) : Modération relationnelle, refus des tactiques agressives ou intimidantes, capacité d’écoute attentive et bienveillance.
- Patience et Contrôle de la colère (Not quick-tempered) : Seuil élevé de tolérance à la frustration, absence d’accès d’irritabilité destructrice et refus des rancunes prolongées.
- Sobriété physiologique (Not addicted to wine) : Absence de dépendance aux substances psychoactives, maîtrise de la consommation d’alcool et de médicaments.
- Désintéressement financier (Not greedy) : Absence d’avidité mercantile, refus de compromettre l’intégrité pour un gain matériel et générosité envers autrui.
- Amour du bien (Lover of good) : Valorisation des initiatives philanthropiques, enthousiasme pour la justice sociale et promotion des vertus altruistes.
- Non-obstination (Not self-willed) : Souplesse cognitive, réceptivité à la contradiction légitime et capacité à céder pour l’intérêt collectif.
- Hospitalité (Hospitable) : Disponibilité active à ouvrir son cadre de vie personnel pour accueillir autrui, y compris les personnes vulnérables ou étrangères.
6. Cadre théorique / Theoretical Framework
Le cadre théorique du SLQI s’articule autour d’une interface directe entre la théologie pastorale chrétienne et la théorie de la personnalité. Les auteurs postulent explicitement que les croyances et conduites des responsables ecclésiaux évangéliques doivent se situer à un niveau de maturité comportementale statistiquement et qualitativement supérieur à celui de la population générale (Townsend & Wichern, 1984).
Sur le plan psychologique, l’approche s’inscrit dans le paradigme néo-kohlbergien du développement moral et dans la théorie des traits de Gordon Allport. Le modèle conçoit le caractère spirituel non pas comme une entité mystique purement abstraite, mais comme un agrégat de dispositions cognitives et comportementales stables exprimées dans les arbitrages du quotidien (gestion financière, pulsions sexuelles, dynamique colérique, relations familiales). Cette vision fait écho aux travaux ultérieurs sur le leadership spirituel en milieu organisationnel (Fry, 2003), où la vision, l’espoir/foi et l’amour altruiste constituent le moteur central du bien-être et de l’efficience collective.
Parallèlement, les liens établis par Rockwood (1986) avec la théorie des systèmes familiaux de Murray Bowen soulignent que l’exercice d’un leadership mûr nécessite une différenciation de soi aboutie. Un individu incapable de gérer son impulsivité ou d’exercer une régulation saine dans son système d’origine ne saurait assumer l’autorité pastorale sans risquer des dérives autocratiques ou de l’évitement défensif.
7. Validité / Validity
L’évaluation des propriétés de validité du SLQI présente un tableau empirique riche, marqué à la fois par des forces discriminantes évidentes et par certaines limitations structurelles :
- Validité discriminante (groupes connus) : Townsend et Wichern (1984) ont administré l’outil à un échantillon comparatif de 71 adultes de Dallas (Texas), répartis entre 22 anciens, 22 diacres et 27 adultes non chrétiens (âgés de 18 à 65 ans). Les tests t de Student révèlent qu’aucun des 19 traits n’a présenté de score moyen supérieur dans le groupe non-chrétien par rapport aux responsables ecclésiaux. L’échelle discrimine nettement les leaders chrétiens des non-croyants. En revanche, le SLQI ne parvient pas à différencier statistiquement les anciens des diacres sur la quasi-totalité des échelles, à l’exception notable des traits « douceur » (gentle) et « non-obstination » (not self-willed), sur lesquels les anciens obtiennent des scores significativement plus élevés.
- Validité convergente : Ewing, Parker et Quinn (1983) ont mis en évidence des corrélations positives statistiquement significatives entre les échelles du SLQI et l’échelle d’orientation religieuse intrinsèque d’Allport et Ross (Religious Orientation Scale), ainsi qu’avec la Spiritual Well-Being Scale d’Ellison et Paloutzian.
- Validité de construit et chevauchement d’échelles : Les matrices inter-échelles indiquent des intercorrélations élevées (souvent supérieures à r = 0,60) entre plusieurs des 19 dimensions. Ce phénomène traduit un chevauchement conceptuel substantiel (manque de discrimination spécifique d’un trait par rapport à un autre), ce qui indique que l’instrument capte avant tout une dimension globale de vertu religieuse plutôt que 19 compétences isolées.
- Corrélats développementaux : Rockwood (1986) a documenté une association significative entre les traits du SLQI et les scores de maturité psychologique évalués par le Personal Authority in the Family System Questionnaire (PAFS-Q), corroborant l’hypothèse selon laquelle les vertus mesurées évoluent de concert avec l’autonomie affective et l’âge chronologique des participants.
8. Fidélité / Reliability
La consistance métrologique du SLQI a fait l’objet de vérifications publiées dans le manuel de Wichern (1980) et par Townsend et Wichern (1984) :
- Fidélité test-retest : Évaluée auprès d’une cohorte de 100 adultes chrétiens sélectionnés aléatoirement ayant complété l’inventaire à deux reprises avec un intervalle de huit semaines. Le coefficient de fidélité pour le score composite total atteint r = 0,94 (p < 0,001), attestant d’une excellente stabilité globale de la mesure du construit dans le temps.
- Fidélité test-retest des sous-échelles : Pour chacune des 19 dimensions spécifiques, les coefficients de stabilité temporelle s’échelonnent de r = 0,30 à r = 0,63 (tous significatifs à p < 0,05). Cette dispersion plus modeste au niveau des sous-échelles reflète la brièveté de certains regroupements d’items et la sensibilité des comportements ciblés aux fluctuations circonstancielles immédiates.
- Consistance interne : Les intercorrélations élevées entre items appartenant au même domaine thématique indiquent une cohérence interne satisfaisante, bien que les valeurs exactes de l’alpha de Cronbach par sous-échelle souffrent parfois de la redondance de certains énoncés.
9. Analyse factorielle / Factor Analysis
Plusieurs études factorielles indépendantes ont examiné la structure interne du questionnaire pour déterminer si la partition en 19 dimensions était soutenable statistiquement :
- Étude de Campbell, Carr et Parker (1983) : Ces auteurs ont conduit une analyse factorielle exploratoire (AFE) sur l’ensemble des 222 items du SLQI. Leurs travaux ont dégagé une solution à cinq facteurs principaux rendant compte de 70 % de la variance totale des scores. Ces facteurs regroupent principalement : (1) la dévotion et priorité accordée à Dieu, (2) la maîtrise des appétits et pulsions sensuelles/addictives, (3) l’intégrité relationnelle et refus de l’esprit de vengeance, (4) l’aptitude organisationnelle et décisionnelle, et (5) l’engagement altruiste au service de l’Église.
- Investigations de Parker (1984) et Carr (1987) : Recourant à des analyses en composantes principales, Parker (1984) a validé l’interprétabilité du modèle à cinq facteurs. Ultérieurement, Carr (1987) a comparé des solutions variant de deux à six facteurs. Les deux chercheurs ont cependant pointé une limite psychométrique majeure : une proportion massive de la variance est absorbée par un seul facteur général de désirabilité et de piété chrétienne orthodoxe. Cela confirme que sur le plan strictement empirique, les 19 catégories exégétiques originales se fondent en un ensemble multidimensionnel plus restreint.
10. Instrument de mesure / Instrument
- Nom complet de l’instrument : Spiritual Leadership Qualities Inventory (SLQI)
- Année de développement : 1980 (Manuel de formation) ; 1984 (Publication académique)
- Nombre d’items : 222 propositions affirmatives auto-rapportées
- Format d’administration : Questionnaire papier-crayon ou formulaire informatisé en auto-passation individuelle
- Format de réponse : Échelle dichotomique obligatoire (Vrai [V / T] vs Faux [F / F])
- Durée approximative de passation : Environ 50 minutes
- Dispositif de cotation : Grille de correction transparente standardisée à sept colonnes (une par page de test) ; report manuel en 4 étapes sur la feuille de profil d’analyse (Analysis Profile)
- Niveaux d’analyse : Les scores bruts sont convertis graphiquement en trois zones normatives : « Nouveau croyant » (New Believer), « Chrétien ordinaire » (Normal Christian) et « Spirituellement mûr » (Spiritually Mature)
- Sous-échelles mesurées : 19 traits opérationnels dérivés de 1 Timothée 3 et Tite 1
11. Permissions, Tarifs et Année du test / Permissions & Fee and Test Year
Le Spiritual Leadership Qualities Inventory a été déposé en 1980 sous copyright par Frank B. Wichern et publié via Believer Renewal Resources (Richardson, Texas). Le manuel original comprenait 22 pages d’instructions techniques, des études de cas cliniques et des plans d’action pastoraux (Annexe D).
L’utilisation de l’instrument à des fins de recherche académique non lucrative, de thèses doctorales ou de projets d’enseignement théologique requiert de citer scrupuleusement les publications sources (Townsend & Wichern, 1984 ; Wichern, 1980). Toute reproduction commerciale intégrale ou diffusion à grande échelle dans des programmes d’accréditation confessionnelle nécessite une autorisation formelle auprès des titulaires des droits ou de leurs ayants droit institutionnels.
12. Références / References
Bassett, R. L., Camplin, W., Humphrey, D., Door, C., Biggs, S., Distaffen, R., Doxtator, I., Flaherty, M., Hunsberger, P., Poage, R., & Thompson, H. (1991). Measuring Christian maturity: A comparison of several scales. Journal of Psychology and Theology, 19(1), 84–93. https://doi.org/10.1177/009164719101900109
Campbell, C., Carr, S., & Parker, T. (1983). Factor analysis of the Spiritual Leadership Qualities Inventory [Manuscrit non publié]. Western Conservative Baptist Seminary, Portland, OR.
Carr, S. A. (1987). A theoretical and empirical examination of the construct validity of the Spiritual Leadership Qualities Inventory (Publication n° 8722650) [Thèse de doctorat, Western Conservative Baptist Seminary]. ProQuest Dissertations and Theses Global.
Ewing, B., Parker, T., & Quinn, J. (1983). Correlates of the Spiritual Leadership Qualities Inventory, the Religious Orientation Scale, and the Spiritual Well-Being Scale [Manuscrit non publié]. Western Conservative Baptist Seminary, Portland, OR.
Fry, L. W. (2003). Toward a theory of spiritual leadership. The Leadership Quarterly, 14(6), 693–727. https://doi.org/10.1016/j.leaqua.2003.09.001
Greene, M. P. (1987). The relationship between faculty-led small groups and character development of seminarians in an evangelical seminary (Publication n° 8713653) [Thèse de doctorat, University of North Texas]. ProQuest Dissertations and Theses Global.
Parker, T. G. (1984). An empirical examination of the construct validity of the Spiritual Leadership Qualities Inventory (Publication n° 8426210) [Thèse de doctorat, Western Conservative Baptist Seminary]. ProQuest Dissertations and Theses Global.
Rockwood, J. T. (1986). The relationship of spiritual development to psychological development based on family of origin theory (Publication n° 8706304) [Thèse de doctorat, Texas Woman’s University]. ProQuest Dissertations and Theses Global.
Townsend, J. S., & Wichern, F. B. (1984). The development of the Spiritual Leadership Qualities Inventory. Journal of Psychology and Theology, 12(4), 305–313. https://doi.org/10.1177/009164718401200406
Wichern, F. B. (1980). Spiritual Leadership Qualities Inventory instruction manual. Believer Renewal Resources.
13. Questions et items du questionnaire / Scale Items
Instructions: This survey consists of numbered statements. Read each statement and decide whether it is true as applied to you or false as applied to you. If a statement is true or mostly true, as applied to you, blacken in the circle in the column headed ‘T’. If a statement is false or not usually true, as applied to you, blacken in the circle in the column headed ‘F’.
Response format: T = True | F = False
- If others fail to recognize how good I am, it is because of their own limitations.
- I rarely find myself so overcome by emotion that I cannot meet the people I work with.
- At times I am afraid that things I have done in the past will catch up with me.
- I have little trouble because of a guilty conscience.
- At my work area or desk, I frequently create such a mess that I can’t get anything done.
- My will power is strong when it comes to passing up food.
- It makes me angry when others refuse to accept my good ideas.
- If you don’t look out for yourself, nobody else will.
- There are a few people who know things about me which if told, could cause me great embarrassment.
- I am sometimes depressed because of things that I did in my past.
- l l. I admire someone who will point out an error even though it may cost them.
- I am often bothered by feelings of guilt.
- I believe each person has complete freedom to eat, drink, or act however he wants.
- I don’t mind being asked to do a humbling job which no one else will take.
- At times I feel like swearing.
- My conscience often bothers me with the feeling that I am not doing what I ought to be doing.
- I often laugh at a dirty joke or story just so my friends or coworkers don’t think I’m stuck-up.
- If I took a test and the grader missed a mistake I made, I wouldn’t tell him.
- I believe that there is a code which demands that all men act fairly toward one another.
- If I could get into a movie without paying and be sure I was not seen, I would probably do it.
- I usually feel irritated when I have to take orders from others.
- People in my community would say that I am a person with high moral values.
- At times I feel like swearing.
- I frequently laugh at dirty jokes.
- What others think of me does not bother me.
- I secretly enjoy someone who is good at fooling others even if it sometimes embar rasses them.
- Most people are too soft and if they were more critical they wouldn’t get taken advan tage of.
- I think nearly anyone would tell a lie to keep out of trouble.
- I frequently find myself going out of my way to make sure the other guy has an equal chance.
- I really enjoy a good hot argument.
- I don’t enjoy conversations in which the faults or misdeeds of others are being dis cussed.
- I secretly feel good when I learn that someone I dislike has gotten into trouble.
- Sometimes when others speak too highly of an acquaintance, I try to point out his defects.
- If I am given the wrong change by a clerk, I usually try to return the incorrect amount.
- If I had to choose, I would rather be spiritually close to God than be physically and emotionally close to people.
- People who invest their time in studying the Bible are not aware of the real problems facing man.
- I have often thought that I would like to be a leader in a local church.
- The main purpose of man is to know God and worship Him.
- Frankly, there are so many religions and cults that I doubt if any of them are right.
- I sometimes find myself continuing a discussion just because I don’t want to be wrong.
- I am not impressed by the men who lead the church I attend.
- Being able to teach a subject well is as important as knowing that subject.
- I don’t have any desire to be a church leader.
- I would rather read a good novel or a true life adventure than to read the Bible.
- I wouldn’t mind being an elder or deacon if I was chosen.
- While I may not consistently study truths about God, I do make it a priority to seek Him.
- A regular program of Bible study should be a priority for most people.
- I would like to be an elder or deacon if chosen.
- I believe that by meditating on the Bible and praying one may know God better.
- I enjoy being able to get up in front of a group and sharing new ideas I have had.
- Elders or deacons are sincere people who should be praised for their work.
- The life of Jesus shows that all men can know God if they just look in themselves.
- Some of the greatest moments of my life have come through seeking to know God.
- Theologians have so confused people about religion that I would rather watch TV than read a religious book.
- Elders or deacons are just like anyone else, only they try to look good.
- Serving in activities at my church is more important than having time just for myself.
- I have made the study of the Bible and seeking God my highest priority.
- I would rather help a person grow spiritually than develop my own interests.
- I would feel good about working regularly on projects for my church.
- Christians overemphasize the abstract knowledge of God and forget to see the good in human beings.
- I am a doer, not a planner.
- Planning ahead makes things tum out better.
- I don’t easily become impatient with people.
- Talking in front of a group of people makes me very anxious.
- The main purpose of man is to know God and worship Him.
- I am not easily swayed by others’ opinions.
- I have periods of days, weeks, or months when I can’t take care of things because I can’t « get going. »
- I am called on by my friends in times of trouble.
- I feel I am well suited to be a leader.
- I usually have to stop and think before I act even in trifling matters.
- I have been asked to lead groups where a difficult decision had to be made.
- I do many things which I regret afterward (regret things more or more often than oth ers seem to).
- I sometimes feel a good goal for myself would be to never have to rely on anyone for anything.
- I don’t easily become impatient with people.
- I have met problems so full of possibilities that I have been almost unable to make up my mind about them.
- There is no respect these days for people who really know what is going on.
- When I get into a conversation, I am uncomfortable unless I get people to talk about subjects I know a great deal about.
- If other people fail to recognize how good I am, it is because of their limitations.
- I have had periods in which I carried on activities without knowing later what I had been doing.
- The human mind has so much potential that it will be able to bring world peace, end pollution, and bring in a « new age. »
- I feel resentment when others fail to notice and praise me for my achievements.
- People who say that man is innately bad are just too pessimistic and are overlooking the human potential for justness.
- One of my greatest desires is to be a truly wise man.
- I rarely experience times when I am so confused I can’t decide what to do.
- I have good success in settling disputes between people.
- In order to be really successful, I must be willing to take big risks.
- I find it hard to set aside a task that I have undertaken, even for a short time.
- I am a doer, not a planner.
- At times I feel like smashing things.
- I frequently feel like swearing.
- I feel better about my life than I ever have.
- At times my thoughts have raced ahead faster than I could speak them.
- I get mad easily and then get over it soon.
- I frequently find myself worrying about something.
- When you do something wrong, there is very little you can do to make it right.
- Wishing can make good things happen.
- Planning ahead makes things tum out better.
- I sometimes feel a good goal for myself would be to never have to rely on anyone for anything.
- I find it hard to set aside a task that I have undertaken, even for a short time.
- Society has surrounded man’s sex drive with too many prohibitions.
- I have very few quarrels with members of my family.
- I want my wife/husband to feel that she/he is the most important person in my life.
- Teenagers have too many problems and should be ignored.
- When I have problems with my family life, I usually try to work harder at my job.
- I think that any religion which teaches that God made man with a sex drive and then sets up restrictions is unreasonable.
- I spend time thinking about new and unusual ways to enjoy sex.
- Because mothers spend more time with their children they are better able to make decisions about privileges and discipline.
- The main part of man’s life is his work, and a woman should take care of the home.
- An occasional visit to an adult bookstore never hurt anyone.
- If my children talked back to me, I’d spank them.
- Sexual enjoyment is God’s greatest gift to mankind.
- My wife/husband and I rarely agree on any decision.
- My interest in sex is about average, but I sometimes find myself having long periods of erotic fantasy.
- I find I can talk more openly and honestly to friends at work than I can my family (or wife).
- If I have a choice, I will go see a sexy movie in preference to others.
- If I had teen-age children, I wouldn’t be particularly embarrassed if they were arrested for alcohol or drug use.
- At times when I am around an attractive person of the opposite sex, I am preoccupied with thoughts of touching, embracing, and going to bed with that person.
- It is probably better not to tell your children about sex, since they probably learn more about it at school.
- In the final analysis, pleasure is not the most important thing in life.
- I agree with the concept that « kids will be kids » and should be allowed to sow their « wild oats. »
- I think I could give up about anything except sexual feelings, thoughts, and pleasures.
- Children should make up their own minds on religion without their parent’s prejudices.
- I would rather read a magazine about current events than a magazine which contains sex-related articles.
- Most of the time parents listen to what their children have to say.
- It is useless to try to get my way at home.
- No one can tell me when and how and with whom I can make love.
- I have little to say about what I eat at home.
- I don’t especially enjoy watching movies depicting intimate love scenes.
- I have little to say about what my family does.
- Sexual enjoyment is God’s greatest gift to mankind.
- I want my wife/husband to feel that she/he is the most important person in my life.
- I have resentments which I have stored up and harbored for long periods.
- Although I am usually aware of my immediate response to a situation, I have little difficulty with impulsiveness.
- At times I enjoy a good argument.
- Most people are uninformed and need someone to tell them what to do.
- I will go out of my way to avoid causing a fight.
- When someone insults or hurts me, I think for hours about things I should have said or done to get even.
- I do not let interruptions in my schedule disorganize me so that I cannot finish my jobs.
- In meetings I feel I should have something to say about every issue.
- Frequently I feel frustrated because I cannot think of a way to get even with someone who deserves it.
- I have frequently found myself so overwhelmed by anger that I have thrown something or cursed.
- I enjoy seeing a shrewd lawyer change a jury’s mind.
- When I think how many stupid people are allowed to drive, I get angry.
- Doing things on the spur of the moment is just not characteristic of me.
- If I propose an idea or belief, I usually will push it until the majority of people accept it.
- If I were in the military, I would have some problems in accepting the discipline.
- I am not surprised when someone goes out of his way to please me or to help me.
- It makes me angry when others refuse to accept my good ideas.
- I am known to my friends as a man who exhibits self- discipline.
- It is impossible to expect that any group of thinking men could agree consistently.
- The best defense is a strong offense.
- I believe that I can stop myself from catching a cold.
- I really enjoy a good hot argument.
- I hate to talk to people who I know have talked badly about me in the past.
- I believe that if somebody studies hard enough, he or she can pass any subject.
- I admire the concept, « an eye for an eye and a tooth for a tooth. »
- God made the world but He expects men to work out their own problems.
- Some people make me so angry I’d like to shout at them or slap their face.
- It makes me impatient to have people ask my advice or interrupt me when I am working on something important.
- I frequently find myself daydreaming about ways to get back at people who have hurt me.
- I think most people mislead their friends just to gain sympathy and help.
- I can’t think of anyone I really hate.
- I have sometimes opposed people who were trying to do something not because of what they were doing but just to oppose them.
- If I am angry, I think it’s best to keep it to myself for several days.
- It takes a lot of argument to convince most people of the truth.
- If a credit card company doesn’t bill me, I simply figure that it’s their problem.
- I have used alcohol excessively.
- When I lose money, I get so uncomfortable I can hardly think about anything else.
- It’s too bad so many people who haven’t worked for it have money and position.
- In the final analysis, pleasure is the main thing in life.
- I would prefer an easy comfortable life where I need to exert myself as little as possible to a life full of challenges and demands.
- I couldn’t care less what people think of me as long as I have plenty of money.
- One of the things I would like to do is keep a well-stocked liquor collection.
- If I am given the wrong change by a clerk, I usually try to return the incorrect amount.
- I feel I sometimes misuse medicines I have been given.
- I secretly dream of finding an envelope of money on the street.
- I prefer the company of people who drink very little or not at all.
- One of my major goals in life is to acquire enough money so I can be sure of a secure future.
- I frequently find I am jealous when I hear about friends who have made fantastic savings on expensive items such as cars.
- I believe there is some truth in the old saying that you can « drown your sorrows » with alcohol.
- I enjoy telling my friends about tricking a salesman into making a good deal.
- At times I have so enjoyed the cleverness of a crook that I wished he would get away with it.
- I frequently use medication.
- I enjoy movies or stories about men who « beat the system » either by taking valuables or escaping the authorities.
- My will-power is strong when it comes to passing up food or drink.
- I would rather have a savings account of over $5,000 than to have close relationships with my friends.
- I worry over money and business.
- I find it difficult to share food or drink with others.
- My health is not good, and I frequently use medicines to keep going.
- I don’t enjoy conversations in which the faults or misdeeds of others are being dis cussed.
- The philosophy of looking out for yourself appeals to me.
- People who get all the breaks need to experience a few more troubles.
- I sometimes enjoy conversations in which the faults or misdeeds of others are being discussed.
- It would give me pleasure to be at a party where someone more popular than I am suffered embarrassment.
- I enjoy having friends come over for supper or an evening.
- God’s plan for mankind is still the best plan.
- I secretly feel good when I learn that someone I dislike has gotten into trouble.
- I support missionaries because I believe they are doing a necessary job
- Sometimes when others speak too highly of an acquaintance, I try to point out his de fects.
- My friends feel that I am optimistic about life.
- My meals are more enjoyable when I can feel free to eat as fast as I wish without wor rying about others at the table.
- The world is full of too many idealistic Pollyannas; life is hard.
- Frequently I find that I have eaten so much I just don’t feel like doing anything but lying around.
- When I get into a conversation, I am uncomfortable unless I get people to talk about subjects I know a great deal about.
- I wish I could get rid of the feeling of inferiority and resentment which the good for- tunes of others frequently arouse in me.
- Providing overnight lodging for my friends or even strangers does not bother me.
- I often think, « I wish I were a child again. »
- I don’t have problems saying no to my own desires over spending time with my family.
- People who seek their own self-interests before the needs of others probably have inferiority feelings.
- I think most people exaggerate their misfortunes in order to gain the sympathy and help of others.
- Most people will use somewhat unfair means to gain profit or advantage rather than to lose it.
- Some people are just born lucky.
- I am against giving money to beggars.
- People often disappoint me.
- I have a good luck piece.
- I find it hard to make talk when I meet new people.
- I basically am a selfish person.
- My motto is « when the going gets tough, the tough get going. »
- I don’t believe in letting the « grass grow under my feet. »
- I believe that things will tum out as the Bible says.
- I feel good when I learn that someone I dislike has gotten into trouble.